"What is Covenant Theology?" - Gotquestions.org

 

Please note, as a ministry, GotQuestions.org is not in agreement with all aspects of Covenant Theology. While we are for the most part in agreement with covenant theology in regards to the doctrines of grace (Calvinism), we do not agree with Covenant Theology in regards to the relationship between Israel and the Church, and in regards to the end times. The below article is written by someone who holds to all aspects of Covenant Theology. We thought it would be worthwhile to have an article that positively presents Covenant Theology, as it is always good for our viewpoints to be challenged, motivating us to further search the Scriptures to make sure our beliefs are biblically sound.

(Special note, I would agree with the above statement)

Answer: Covenant Theology isn’t so much a “theology” in the sense of a systematic set of doctrine as it is a framework for interpreting Scripture. It is usually contrasted with another interpretative framework for Scripture called “Dispensational Theology” or “Dispensationalism.” Dispensationalism is currently the most popular scriptural interpretative method in American evangelicalism, and has been so from the latter half of the 19th century. Covenant Theology, however, remains the majority report for Protestantism since the time of the Reformation, and it is the system favored by those of a more Reformed or Calvinistic persuasion.

Where Dispensationalism sees the Scriptures unfolding in a series of (typically) seven “dispensations” (a dispensation can be defined as the particular means God uses to deal with man and creation during a given period in redemptive history), Covenant Theology looks at the Scriptures through the grid of the covenant. Covenant Theology defines two overriding covenants: the covenant of works (CW) and the covenant of grace (CG). A third covenant is sometimes mentioned; namely, the covenant of redemption (CR). We will discuss these covenants in turn. The important thing to keep in mind is that all of the various covenants described in Scripture (e.g., the covenants made with Noah, Abraham, Moses, David and the New Covenant) are outworkings of either the covenant of works or the covenant of grace.
Let’s begin to examine the various covenants detailed in Covenant Theology, beginning with the covenant of redemption, which logically precedes the other two covenants. According to Covenant Theology, the CR is a covenant made among the three Persons of the Trinity to elect, atone for, and save a select group of individuals unto salvation and eternal life. As one popular pastor-theologian has said, in the covenant of redemption, “The Father chooses a bride for His Son.” While the CR is not explicitly stated in Scripture, Scripture does explicitly state the eternal nature of the plan of salvation (Ephesians 1:3-14; 3:11; 2 Thessalonians 2:13; 2 Timothy 1:9; James 2:5; 1 Peter 1:2). Moreover, Jesus often referred to His task as carrying out the Father’s will (John 5:3, 43; 6:38-40; 17:4-12). That the salvation of the elect was God’s intention from the very beginning of creation cannot be doubted; the CR just formalizes this eternal plan in the language of covenant.

From a redemptive historical perspective, the covenant of works is the first covenant we see in Scripture. When God created man, He placed him in the Garden of Eden and gave him one simple command: “You are free to eat from any tree in the garden; but you must not eat from the tree of the knowledge of good and evil, for when you eat of it you will surely die” (Genesis 2:16-17). We can see the covenantal language implied in this command. God sets Adam in the Garden and promises eternal life to him and his posterity as long as he is obedient to God’s commands. Life is the reward for obedience, and death is the punishment for disobedience. This is covenant language.
Some scholars see in the covenant of works a form of what is called a suzerain-vassal covenant. In these types of covenants, the suzerain (i.e., king or ruler) would offer the terms of the covenant to the vassal (i.e., the subject). The suzerain would provide blessing and protection in return for the vassal’s tribute. In the case of the covenant of works, God (the suzerain) promises eternal life and blessing to mankind (the vassal represented by Adam as the head of the human race), in return for man’s obedience to the stipulations of the covenant (i.e., don’t eat from the tree). We see a similar structure in the giving of the Old Covenant through Moses to Israel. Israel made a covenant with God at Sinai. God would give the Promised Land, a reconstituted Eden (“a land flowing with milk and honey”) and His blessing and protection against all enemies in return for Israel’s obedience to the stipulations of the covenant. The punishment for covenant violation was expulsion from the land (which occurred in the conquest of the Northern Kingdom in 722 B.C. and the Southern Kingdom in 586 B.C.).

When Adam failed in keeping the covenant of works, God instituted the third covenant, called the covenant of grace. In the CG, God freely offers to sinners (those who fail to live up to the CW) eternal life and salvation through faith in Jesus Christ. We see the provision for the CG right after the fall when God prophesies the “seed of the woman” in Genesis 3:15. Whereas the covenant of works is conditional and promises blessing for obedience and cursing for disobedience, the covenant of grace is unconditional and is given freely on the basis of God’s grace. The CG takes the form of ancient land-grant treaties, in which a king would give land to a recipient as a gift, no strings attached. One can argue that faith is a condition of the covenant of grace. There are many exhortations in the Bible for the recipients of God’s unconditional grace to remain faithful to the end, so, in a very real sense, maintaining faith is a condition of the CG. But the Bible clearly teaches that even saving faith is a gracious gift from God (Ephesians 2:8-9).

We see the covenant of grace manifested in the various unconditional covenants God makes with individuals in the Bible. The covenant God makes with Abraham (to be his God and for Abraham and his descendants to be His people) is an extension of the CG. The Davidic Covenant (that a descendant of David will always reign as king) is also an extension of the CG. The New Covenant is the final expression of the CG as God writes His law upon our hearts and completely forgives our sins. One thing that should be apparent as we look at these various OT covenants is that they all find their fulfillment in Jesus Christ. The promise to Abraham to bless all the nations was fulfilled in Christ. The Davidic king who will eternally rule over God’s people was also fulfilled in Christ, and the New Covenant was obviously fulfilled in Christ. Even in the Old Covenant, there are hints of the CG as all of the OT sacrifices and rituals point forward to the saving work of Christ, our great High Priest (Hebrews 8–10). This is why Jesus can say in the Sermon on the Mount that He came not to abolish the Law, but to fulfill it (Matthew 5:17).

We also see the CG in action in the OT when God spares His people the judgment that their repeated sin deserves. Even though the stipulations of the Mosaic Covenant (an application of the CW) promised God’s judgment upon Israel for their disobedience to His commands, God deals patiently with His covenant people. This is usually accompanied by the phrase “God remembered the covenant he made with Abraham” (2 Kings 13:23; Psalm 105; Isaiah 29:22; 41:8); God’s promise to fulfill the covenant of grace (which by definition is a one-sided covenant) often overrode His right to enforce the covenant of works.

That’s a brief description of covenant theology and how it interprets Scripture through the lens of the covenant. A question that sometimes arises regarding covenant theology is whether or not the CG supplants or supersedes the CW. In other words, is the CW obsolete since the Old Covenant is obsolete (Hebrews 8:13)? The Old (Mosaic) covenant, while an application of the CW, is not the CW. Again, the CW goes all the way back to Eden when God promised life for obedience and death for disobedience. The CW is further elaborated in the Ten Commandments, in which God again promises life and blessing for obedience and death and punishment for disobedience. The Old Covenant is more than just the moral law codified in the Ten Commandments. The Old Covenant includes the rules and regulations regarding the worship of God. It also includes the civil law that governed the nation of Israel during the theocracy and monarchy. With the coming of Jesus Christ, the promised Messiah of the OT, many aspects of the Old Covenant become obsolete because Jesus fulfilled the Old Covenant types and figures (again, see Hebrews 8–10). The Old Covenant represented the “types and shadows,” whereas Christ represents the “substance” (Colossians 2:17). Again, Christ came to fulfill the Law (Matthew 5:17). As Paul says, “For no matter how many promises God has made, they are ‘Yes’ in Christ. And so through him the ‘Amen’ is spoken by us to the glory of God” (2 Corinthians 1:20).

However, this does not abrogate the covenant of works as codified in the moral law. God demanded holiness from His people in the OT (Leviticus 11:44) and still demands holiness from His people in the NT (1 Peter 1:16). So, we are still obligated to fulfill the stipulations of the CW. The good news is that Jesus Christ, the last Adam and our covenant Head, perfectly fulfilled the demands of the CW and that perfect righteousness is the reason why God can extend the CG to the elect. Romans 5:12-21 describes the situation between the two federal heads of the human race. Adam represented the human race in the Garden and failed to uphold the CW, thereby plunging him and his posterity into sin and death. Jesus Christ stood as man’s representative, from His temptation in the wilderness all the way to Calvary, and perfectly fulfilled the CW. That is why Paul can say, “As in Adam all die, so also in Christ shall all be made alive” (1 Corinthians 15:22).

In conclusion, Covenant Theology views the covenants of Scripture as manifestations of either the CW or the CG. The entire story of redemptive history can be seen as God unfolding the CG from its nascent stages (Genesis 3:15) through to its fruition in Christ. Covenant Theology is, therefore, a very Christocentric way of looking at Scripture because it sees the OT as the promise of Christ and the NT as the fulfillment in Christ. Some have accused Covenant Theology as teaching what is called “Replacement Theology” (i.e., the Church replaces Israel). This couldn’t be further from the truth. Unlike Dispensationalism, Covenant Theology does not see a sharp distinction between Israel and the Church. Israel constituted the people of the God in the OT, and the Church (which is made up of Jew and Gentile) constitutes the people of God in the NT; both just make up one people of God (Ephesians 2:11-20). The Church doesn’t replace Israel; the Church is Israel and Israel is the Church (Galatians 6:16). All people who exercise the same faith as Abraham are part of the covenant people of God (Galatians 3:25-29).

Many more things could be said regarding Covenant Theology, but the important thing to keep in mind is that Covenant Theology is an interpretive grid for understanding the Scriptures. As we have seen, it is not the only way to interpret Scripture. Covenant Theology and Dispensationalism have many differences, and sometimes lead to opposite conclusions regarding certain secondary doctrines, but both adhere to the essentials of the Christian faith: salvation is by grace alone, through faith alone in Christ alone, and to God alone be the glory!

Recommended Resource: The Moody Handbook of Theology by Paul Enns

My Doctrinal and Cultural Statement of Faith - Todd McCauley

I. The Scriptures I believe that the Bible is God’s written revelation to man, and thus the sixty-six 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).

I believe 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. 

I Believe 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).

I believe 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).

I believe 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). 

I believe 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 enlightenment 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.

II. The Interpretation of Scripture In some ways interpretation of Scripture would not be considered doctrine, yet as it affects the way our doctrine is arrived at, it is extremely important, and so becomes an essential doctrinal issue. Hermeneutics is the discipline of interpretation. There are indications in both Testaments as to the normative method of interpretation. Conservative, normal and literal hermeneutics takes a very tried and true approach to understanding the Bible that should include close observation of its grammatical and historical components. It would argue for but one sense or meaning for each passage of Scripture, leaving no room for a complementary or theological approach. Though taking the Word of God literally, and at face value, in classical hermeneutics there is room for poetry, figures of speech, illustrations, types, and symbols, but these literary genres do not take away from the foundational or normal interpretative understanding of Biblical truth. Normal interpretation also argues for progressive revelation, i.e., that the Holy Spirit over a period of time revealed certain truths in a progressive fashion. For example, the revelation of Jesus Christ starts in Genesis, but is not fully complete until the book of Revelation. Literal interpretation stands in opposition to allegorical interpretation. Though the Apostle Paul in Galatians creates an allegory in order to make an isolated point or illustration (4:21-26), allegory as a system is but an unacceptable philosophical approach to understanding the Word of God. It is clearly contrary to proper Biblical interpretation.[Luke 1:1-4; 24:35; 44-46, 48; John 21:20-23; Acts 10:8; 17:11-12; 26:6-7; 26-27].

III. The Godhead I believe that the Godhead eternally exists in three persons—the Father, the Son, and the Holy Spirit-and that these three are one God, having the precise same nature, attributes, and perfections and worthy of precisely the same honor, confidence, and obedience.[Mt. 28:18-19; Mk 12:29; Jn 1:14; Acts 5:3-4; 2 Cor.13:14; Heb. 1:1-3; Rev. 1:4-6]

IV. God's Grace I believe that according to the "eternal purpose" of God (Eph. 3:11) salvation in the divine reckoning is always "by grace through faith," and rests upon the basis of the shed blood of Christ. We believe that God has always been gracious, regardless of the dispensation, but that man has not at all times been under an administration or stewardship of grace as is true in the present dispensation of the Church.[1 Cor. 9:17; Eph. 3:2; 3:9; Col. 1:25; 1 Tim. 1:4]

V. The Sovereignty of God Though God is Absolute Sovereign over all creation and history, He has a "determined plan for the whole world" and no one can alter His purposes (Isa.14:26-27). What He has planned that He will accomplish (Isa. 46:11). And, He "works out everything in conformity with the purpose of His will" (Eph. 1:11); "Surely as I have planned, so it will be, and as I have purposed, so it will stand" (Isa. 14:24). Sovereignty also extends to the providence of God whereby He sustains all creatures, giving them life and removing life as He pleases (Deut. 32:39). In sovereignty, all things were created for the glory of God and all things exist for Him (Rev. 4:11). The sovereignty of God also extends to the doctrine of divine election whereby those chosen by the council of the Lord’s own will, shall come to Him in faith. And yet, even though difficult to reconcile in human understanding, the sovereignty of God does not remove the responsibility of man. He is not the author of sin. Yet in some mysterious way, His decrees include all that takes place in the universe.[Jn. 6:37, 39, 44; Eph. 1:3-18; II Thess. 2:13; Hab. 1:6,11; Acts 2:22-23, 36].

VI. Angels, Fallen and Unfallen
I believe that God created an innumerable company of sinless, spiritual beings, known as angels; that one, "the anointed cherub" - the highest in rank - sinned through pride, thereby becoming Satan; I believe that a great company of the angels followed him in his moral fall, some of whom became demons and are active as his agents and associates in the prosecution of his unholy purposes, while others who fell are "reserved in everlasting chains under darkness until the judgment of the great day."[Isa. 14:12-17; Ezek. 28:11-19; 1 Tim. 3:6; 2 Pet. 2:4; Jude 6]

VII. Man, Created and Fallen I believe that man was originally created in the image and after the likeness of God, as God’s representative ‘vice-regent,’ and that he fell through sin, in consequence losing his spiritual life. As`fallen he is “dead in trespasses and sins”, and that he became subject to the reign of sin and the power of the Devil. Paul adds that the lost are mentally blinded by Satan, the god of this world, and that the truth of the gospel is veiled from those who are destroying themselves (II Cor. 4:3-4). The Word of God makes it clear, there is no one who seeks after God (Rom. 3:11). So God has given mankind over to the lusts of his heart and to a depraved mind (Rom. 1:24, 28). Theologically, this darkness of mind and heart has been rightly called Total Depravity (Rom 1:28). Following the sin of Adam, man could only produce descendants who would be sinners. Therefore all mankind is under the death sentence and penalty of sin (Rom. 5:12-18) and thus are all condemned. Only through the reconciliation of Christ, by His death, are human beings who are enemies of God being saved (Rom. 5:10). Sinners are justified by Christ’s blood, and are rescued from the wrath of God.[Gen. 1:26; 2:17; 6:5; Ps. 14:1-3; 51:5; Jer. 17:9; Eph.2:1-6].

VIII. The Incarnation of Christ I believe that, as provided and purposed by God and as preannounced in the prophecies of the Scriptures, the eternal Son of God came into this world that He might reconcile men to God and become the Redeemer of a lost world. To this end He was born of the virgin, and received a human body and a sinless human nature. I believe that in fulfillment of prophecy He came first to Israel as her Messiah-King, and, being rejected of that nation, He gave His life as a ransom for all according to the eternal counsels of God. I believe that, according to the Scriptures, He rose from the dead in the same bodyin which He had lived and died, and that His resurrection body is the pattern of that body which ultimately will be given to all believers.[Luke 1:30-35; John 1:18; 3:16; Heb. 4:15; John 1:11; Acts2:22-24; 1 Tim. 2:6; John 20:20; Phil. 3:20-21].

IX. Salvation Only through ChristI believe that, owing to spiritual death through sin, no one can enter the kingdom of God unless born again; and that no degree of reformation however great, no attainment in morality however high, no culture however attractive, no baptism or other ordinance however administered, can help the sinner to take even one step toward heaven; but a new nature imparted from above, a new life implanted by the Holy Spirit through the Word, is absolutely essential to salvation, and only those thus saved are sons of God.[John 1:12; 3:16; Rom. 1:16-17; 3:22; Gal. 3:22] 
X. Lordship Salvation I reject what is called Lordship Salvation. This teaching seems to go against the clear biblical teaching that salvation is by grace through faith in the Lord Jesus Christ. Nothing can be added to His work on the cross, or to the proclamation of one’s personal faith and trust in His finished work of eternal redemption.

XI. The Believer Complete in Christ
Though the saved one may have occasion to grow in the realization of his blessings and to know a fuller measure of divine power through the yielding of his life more fully to God, he is, as soon as he is saved, in possession of every spiritual blessing and absolutely complete in Christ (positionally speaking), and is therefore, in no way required by God to seek a so-called “second blessing,” “second work of grace,” or a “second baptism.”[1 Cor. 3:21-23; Eph. 1:3; Col. 2:10; 1 John 4:17; 5:11-12] 

XII. Sovereign Election

I believe 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 Peter1:1-2). I believe 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 infaith, and all who come in faith the Father will receive(John 6:37-40, 44; Acts 13:48; James 4:8). I believe 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; Titus3:4-7; 1 Peter 1:2). I believe 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 Timothy1:9).

XIII. Justification
I believe 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 Corinthians12:3; 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).

XIV. The Extent of Salvation 

I hold that Christ’s atonement was unlimited as to its provision for fallen humanity without distinction but limited as to its application to the elect. [ Pet. 3:9; 1 Jn. 2:2; 1 Tim. 4:10]

XV. Eternal Security
I believe God keeps eternally all those He has elected and called to salvation and that none are lost. God will, however, chasten and correct His own in infinite love; but having undertaken to save them and keep them forever, apart from all human merit, He, who cannot fail, will in the end present every one faultless in Christ, and on His merits, before the presence of His glory and conformed to the image of His Son. We believe that saints can have eternal assurance that they are the children of God and so are eternally kept by the power of God. This assurance gives confidence and peace, helping the believer grow in spiritual and maturity.[John 5:24; 10:28; 13:1; Eph. 1:3-17; 1 John 5:13; Rom. 8:29; Eph. 1:3-17]

XVI. The Holy Spirit
I believe that the Holy Spirit, the Third Person of the Trinity, though omnipresent from all eternity, took up His abode in the world in a special sense on the day of Pentecost according to the divine promise. By His baptism He unites all to Christ in one body and indwells every believer. As the indwelling One, He is the Source of all power, all acceptable worship and service, and all spiritual gifts. I believe that the foundational spiritual gifts, such as tongues, prophecy, and knowledge, as well as the roles of apostle and prophet as well the foundational signs, miracles and wonders, have ceased.[John 14:16-17; 16:7-15; 1 Cor. 6:19; 12:1-14: 31; Eph. 2:22; 2 Thess. 2:7]

XVI. The Great Commission
I believe that it is the explicit command of our Lord Jesus Christ to make disciples in accordance with His Gospel, through evangelism of non-believers and the discipling of believers, for the building up of the body of Christ.[Mt. 28:18-19; John 17:18; Acts 1:8; 1 Pet 1:17; 2:11]

XVII. The Blessed Hope (i.e., The Rapture)
I believe that the next great event in the fulfillment of prophecy will be the coming of the Lord in the air to receive to Himself into heaven both His own who are alive and remain unto His coming, and also all who have fallen asleep in Jesus, and that this event is the blessed hope set before us in the Scripture, and for this we should be constantly looking.[John 14:1-3; 1 Cor. 15:51-52; 1 Thess. 4:13-18; Titus 2:11-14]

XVIII. The Apostasy of the Church
Without designating a specific time table, the Apostle Paul warns of a “falling away” from the faith(2 Tim 4:1)that will lead to a heeding of deceitful spirits and the teachings of demons(I Tim 4:2)Paul simply says it will occur in the “later times” and produce hypocrisy and a searing of the conscience. I believe this apostasy will be religious and moral in nature(II Tim 3:1-7)and will happen prior to the rapture of the Church and before the revelation of the son of destruction, the Antichrist(II Thess. 2:1-5). Paul further teaches that the seeds of apostasy are present in the Church but they will also completely mature in the last days, which he describes as “difficult times” (II Tim. 3:1)

XVIX. The Tribulation 
I believe that the rapture of the church will be followed by the fulfillment of Israel’s seventieth week(Dan. 9:27; Rev. 6:1 -19:21) during which the church, the body of Christ, will be in heaven. The whole period of Israel’s seventieth week will be a time of judgment on the whole earth, at the end of which “the times of the Gentiles” will be brought to a close. The latter half of this period will be the time of Jacob’s trouble(Jer. 30:7), which our Lord called the great tribulation (Mt. 24:15- 21). I believe that universal righteousness will not be realized previous to the second coming of Christ, but that the world is day by day ripening for judgment and that the age will end with a fearful apostasy.

XX. The Second Coming of Christ
​I believe that the period of great tribulation in the earth will be climaxed by the return of the Lord Jesus Christ to the earth as He went. The millennial age will follow, with Satan bound. Israel literally will be restored to her own land and the Abrahamic Covenant will be fulfilled by the consummation of its three divisions – Land (Palestinian Covenant), Seed (Davidic Covenant), and Blessing (New Covenant finally brought to complete fruition). The whole world that survives will be brought to a complete knowledge of the Messiah.[Deut. 30:1-10; Isa. 11:9; Ezek. 37:21; Jer. 31:31- on; Mt. 24:15 - 25:46; Acts 15:16-17; Rom 8:19-23; 11:25-27; Rev. 20:1-3]

XXI. The Eternal State
I believe that at death the spirits and souls of those who have trusted in the Lord Jesus Christ for salvation pass immediately into His presence and there remain in conscious bliss until the resurrection of the glorified body when Christ comes for His own, whereupon soul and body reunited shall be associated with Him forever in glory; but the spirits and souls of the unbelieving remain after death conscious of condemnation and in misery until the final judgment of the Great White Throne at the close of the millennium, when soul and body reunited shall be cast into the Lake of Fire, not to be annihilated, but to be punished with everlasting destruction from the presence of the Lord, and from the glory of His power.[Luke 16:19-26; 23:42; 2 Cor. 5:8; Phil. 1:23; 2 Thess. 1:7-9; Judge 6 - 7; Rev.20:11- 15]

XXII. Dispensationalism
I believe that the Bible presents the fact that God has not always dealt with mankind the same way in every age. According to Biblical terminology these distinct periods are called “administrations” in regard to the purpose of God or “stewardships” concerning the responsibility of man as originated from the New Testament usage of the Greek word, oikonomia. We believe that classical or traditional dispensationalism is the system that best represents the Biblical teaching on this matter. Classical or traditional dispensationalism is distinguished by a consistent literal interpretation; a clear distinction between Israel and the Church; taking into account progressive revelation; recognizing the glory of God as the ultimate purpose of God in the world.[Eph.1:10 3:2, 9]

XXIII. On Current Issues
I believe that corruptive influences have always been working against the Church, the body of Christ. Along with immoral forces, I reject the man-created philosophies of secular humanism, materialism, evolution, feminism, and the influences of secular psychology. While some truths may be imprinted into these and other opinion, basically, they run counter to the revealed truths of Scripture.[Rom. 1:18-32; 1 Cor. 6:9; 1 Tim 1:8-11]

XXIV. Women in Pastoral and Deacon Ministry
I believe that in the body of Christ men and women stand spiritually equal and constitute the Church universal. I believe women have had and always will have their God-given gifts and roles within this body. Accordingly, as the primary role of believing men is to be husbands and fathers, so the primary role of women is to be wives and mothers. I encourage women to have personal ministries, but the Scriptures are clear that male leadership is called to the local church positions of Deacon, Elder, and Pastor-teacher. No amount of debate can water down what the Bible says about the individual and distinct callings of both sexes, in regard to gifts and positions. I encourage women to pursue study but the roles of Pastor-Teacher/Elder and Deacon are biblically reserved for men.[1 Tim. 2:9-15; 3:1-13; Titus 1:5-9; 2:1-8; I Cor. 14:34-35]

XXV.  Openness of God

I reject what is known as the Openness of God theory that says, in so many words, that God does not know the future. He is "open" to the free choices people make, and then responds to their free agency.This view violates the omniscience of God. It also violates the fact that in sovereignty, He has ordained all things. As difficult a doctrine as this is, it is still clearly stated in Scripture. The view of the Openness of God should be considered a heresy.[Isa. 44:24-28; 45:3-7, 18-21; Rom. 8:28-30; 11:36; Acts 15:18]

XXVI. Progressive Dispensationalism

I reject the theories of Progressive Dispensationalism. The central disturbing tenet in this view is that the Lord Jesus Christ is now reigning on the throne of David in heaven. We reject the complementary hermeneutic, including the use of the “already/not yet” as an interpretive principle. We also reject the softening of progressive revelation and the forcing of a false continuity between the Testaments. The Lord is seated at the right hand of the Father presently in glory, but this is not the prophesied Davidic rule that will take place in time and history.[Lk. 2:32-33; Rev. 3:21; 1 Cor. 10:32]

XXVII. Sexual Identity

I believe sex is a gift from God to be enjoyed within the marriage relationship. I believe that God has commanded abstinence from any form of sexual/intimate activity outside of a marriage between one man and one woman. I believe that participation in any activity related to fornication, pornography, homosexuality, bisexuality, bestiality, incest, and/or adultery is a sinful perversion of God’s gift of sex. I believe that God created human beings male and female; therefore we hold the distinction between the two sexes to be sacred. I believe that God disapproves of and forbids any attempt to change the appearance of one’s sex by hormones, surgery, or any other means. I affirm the Nashville Statement which is an Evangelical Christian statement of faith relating to human sexuality and gender roles authored by the Council on Biblical Manhood and Womanhood (CBMW) in Nashville, Tennessee. [Genesis 1:26-28, Romans 1:26-32, 1 Corinthians 6:9-11]

XXVIII. The Marriage Covenant 

I believe that marriage is a union ordained by God and intended as a lifelong commitment between one man and one woman. [Genesis 1:27-28, Genesis 2:18, Matthew 19:4-9, Mark 10:5-9, Ephesians 5:31-33]. In keeping with the Bible’s clear teaching on marriage as being between one man and one woman — I encourage Elders, staff or any ordained clergy member to not conduct same-sex wedding ceremonies. Moreover, I affirm that church facilities should be used for marriage ceremonies consistent with what the Bible teaches about marriage.

XXVIX.  Abortion and Euthanasia
I believe that human life is a sacred gift from God and must be respected from the moment of conception (fertilization) until natural death. We believe that the intentional, willful termination of a pregnancy (“abortion”) at any time after conception constitutes the taking of unborn human life. Accordingly, abortions, including for reasons of birth defects, gender selection, birth control, population control, or even in the tragic instances of rape or incest, and acts of encouraging, facilitating, or paying for abortions, are inconsistent with Scripture and the glory of God.  I oppose active intervention with the intent to produce death (“euthanasia”), whether for the relief of suffering, economic considerations, or convenience of the person, family, or society. We do not oppose the withdrawal or failure to institute artificial means of life support in patients who are clearly and irreversibly deteriorating, in whom death appears imminent beyond reasonable hope of recovery.(Psalm 139:13–16)

XXX. Divorce and Remarriage
I believe that God hates divorce and intends marriage to last until one of the spouses dies. I recognize that divorce and remarriage might be permitted under certain conditions. However, whether a person has a biblical reason to divorce or whether a divorced person has biblical grounds for remarriage is subject to the teachings of Scripture. I urge those who are struggling in their marriages to seek biblical counsel from mature believers with fervent prayer that God might bring about reconciliation and renewed commitment to the marriage vows. (Genesis 2:24; Malachi 2:16; Matthew 19:3–9; 1 Corinthians 7:10–13)

XXXI.  The Family 

I believe that God has ordained the family as the foundational institution of human society and that a marriage which reflects biblical priorities and principles is the foundation of a healthy family. Children are a gift from God, and are both a blessing and a reward to their parents who are called to train them daily and diligently in God’s truth. Parents are responsible for teaching their children spiritual and moral values and leading them to God through a consistent lifestyle example, appropriate teaching, and discipline. (Deuteronomy 6:7–9; Psalm 127:3–5; Ephesians 5:22–33; 6:1–4)  

I believe that men and women are spiritually equal in position before God and both are made in God’s image. God has given each sex distinct and separate spiritual roles in the home and the church. The husband is to love and serve his wife as Christ loves the church, to recognize that she is his essential helper and companion, and to live with her in a nurturing and understanding way. The wife is to submit to the headship of her husband as the church submits to the headship of Christ, to be her husband’s loving friend, and to respect him as a matter of spiritual service. A husband’s responsibility includes giving priority to spiritually leading his family and providing for his family’s material needs. A wife’s responsibility includes giving priority to home management and the nurture of her children. (Genesis 1:27; 2:15, 18; 3:19; 5:2; Proverbs 31:10–31; Ephesians 5:22-33; Titus 2:3–5; 1 Peter 3:1–7)
 

I also honor and respect those who remain single and are committed to a life of chastity and single-minded devotion to Christ. The Apostle Paul, who himself was single, taught that such a lifestyle was not only good but has the advantage of enabling the believer to serve the Lord without distraction. (1 Corinthians 7:8, 32–34)

Note:  This Doctrinal statement is not of my own devising but taken from several evangelical ministries.