WELCOME TO CHAFER THEOLOGICAL SEMINARY

God’s design for His is that it is to reach maturity only through perpetual exposure to His Word. First Peter 2:2 says, “like newborn babies, long for the pure milk of the word, so that by it you may grow in respect to salvation.” However, note the Ethiopian Eunuch’s response to Philip, “Well, how could I, unless someone guides me?” (Acts 8:31) Thus, this goal of spiritual maturity remains unattainable as long as there exists a shortage of qualified men in the pulpits of the churches possessing the exegetical skills necessary to properly feed ’s flock. The purpose of Chafer Theological Seminary is to teach the teachers. Our goal is to equip those, who have both the calling and giftedness necessary to edify God’s people in the context of the local church, through proper linguistic, exegetical, historical, and theological training. If you sense that this is your calling, then we invite you to investigate the tremendous educational opportunities and resources that Chafer Theological Seminary has to offer. We are here to help you complete your ministry of both equipping and feeding God’s flock.

In the riches of His grace,

Dr. Andrew M. Woods President

We chose to name our seminary after Lewis Sperry Chafer because we admire the godly example he set, particularly his clarity in defense of God’s grace and his consistent reliance upon Scripture in a time when many had forsaken . Dr. Chafer championed the grace of God in salvation and in the Christian’s post conversion life.

While many theologians take a more philosophical approach to their subject, Dr. Chafer took great pains to adhere to the text of Scripture as his guiding light. We thank God that Chafer set such a lofty goal, and we aspire to follow in his footsteps seeking to follow the same Scripture upon which he built his systematic .

Chafer was born in Ohio, the second of three children. His father, a pastor, died when he was 11 years old, leaving his mother to support the family by teaching school and keeping boarders in the family home.

Ordained in 1900, he began his ministry in 1903 as an evangelist in Massachusetts where he became associated with Cyrus Scofield, who became his mentor. He aided Scofield in establishing the Philadelphia School of the in 1913 (now Philadelphia Biblical University). From 1923 to 1925, he served as general secretary of the Central American Mission.

When Scofield died in 1921, Chafer moved to Dallas, Texas to pastor the First Congregational Church of Dallas where Scofield had ministered. Then, in 1924, Chafer and his friend Dr. Griffith Thomas realized their vision of a theological seminary that would remain biblically rooted and founded Dallas Theological Seminary (originally Evangelical Theological College). Chafer served as its president and professor of from 1924 until his death in August 1952.

In 1947, Chafer completed his Systematic Theology in eight volumes, which has since been published unabridged in four volumes. This was the first premillennial, dispensational framework of to be systematized into a single format. Because of his unwavering commitment to grace and , Chafer Theological Seminary chose to name itself after this outstanding Christian leader.

EFFECTIVE DATES FOR THIS CATALOG

The effective dates of this CTS catalog are June 1, 2020 through May 31, 2022 and supersedes all previous versions. Provisions in this catalog will be applied as stated. Amendments to this publication are normally made on a biennial basis; however, CTS reserves the right to make changes at any time without prior notice.

INTRODUCTION TO CHAFER SEMINARY

CTS DISTINCTIVES

• Literal Hermeneutics. We apply a consistently literal (historical and grammatical) hermeneutic in every section of Scripture.

• Emphasis on Greek and Hebrew . We believe that teaching the Word of God from the original languages best builds believers in the faith for fruitful service. Therefore, Greek and Hebrew exegesis is foundational to our school’s educational program.

• The Sufficiency of Scriptures. We believe in the complete adequacy of Scripture, for in it God has “given us all things that pertain to life and godliness.” We hold, therefore, that the Word of God by itself is sufficient to prepare a person for a lifetime of effective ministry.

• Distinct Theology. As a result of our literal hermeneutic, we believe that Israel and the Church are distinct entities forever and that God’s purpose in history is to bring glory to Himself.

• The Freeness of God’s Grace. We hold fast to “true grace”—that God saves mankind by grace alone through faith alone in alone. No works before, during, or after the moment of initial faith in Christ contribute anything to the free gift of and eternal life that one receives through faith in Jesus Christ. The absence of good works during or after the moment of faith subtracts nothing from one’s eternal position in Christ. However, good works determine whether a believer will receive eternal rewards.

HISTORY AND PHILOSOPHY

Brief History

The idea of Chafer Theological Seminary took shape in the minds of several seminary students between 1965 and 1968. They noticed that at many schools only the most gifted mastered the biblical languages to the extent that they were able to use them as effective tools for a teaching ministry. Yet they believed it was important for graduates to have these tools at their disposal. While finishing their academic requirements and preparing for ordination, these students discussed the possibility of forming a seminary that would put a focused emphasis on the original languages and exegesis.

In October 1992, several meetings took place during the National Teaching Pastors’ Conference in Huntington Beach, California. These former students and other like-minded pastors, after considerable discussion and prayer, determined that the time was ripe to start such a seminary. ’s blessing was evident in that gifted teachers, administrative support, access to superb libraries, and an excellent location were immediately available.

Our Philosophy

We hold that a believer with the appropriate spiritual gifts at the time of new birth needs preparation for ministry. Scripture reveals a pattern of God using prepared men and women. We see this pattern in the examples of Moses, who did not begin his ministry until he was 80 years old, and Paul, who did not start his first missionary journey until more than 10 years after his conversion.

Those believers who receive pastoral/teaching gifts or who find themselves in leadership roles in the body of Christ will especially benefit from additional training in the proper handling of God’s Word. We believe that exegesis is an art, as well as a science. One acquires the basic tools during academic training, but proficiency is a lifelong process. It is our objective to provide students with thorough understanding of the foundational tools, as well as initial guidance in their application. Graduates will then have a lifetime to develop their skill, mastering the art of exegesis.

In addition, we believe that preparation for ministry involves more than academic work. All CTS instructors not only have academic credentials in their areas of expertise but are also involved in on-going local church ministries as pastors, teachers, elders, deacons, evangelists, or administrators. They serve as role models to our students, who are also expected to maintain active ties with local churches.

We believe that geographical, racial, and linguistic differences are incidental to the creative order. Accordingly, we do not discriminate for or against people groups but evaluate individuals according to their personal merits and achievements. CTS encourages all qualified men and women to take classes and to grow in the grace and knowledge of the Lord Jesus Christ and then to serve God in keeping with the biblical roles, gifts, callings, and training He has granted them.

2020 – 2022 A C A D E M I C CALENDAR

Fall Semester 2020

August 1 – 23 Registration for fall term August 24 Classes begin Sept. 7 Labor Day Holiday Nov. 25 – 27 Thanksgiving Break Dec. 7 – 11 Finals week

Spring Semester 2021

Jan. 1 – 24 Registration for spring term Jan. 25 Classes begin March 8 – 10 CTS Annual Bible Conference (tentative dates) May 10 – 14 Finals week

Fall Semester 2021

August 1 – 22 Registration for fall term August 23 Classes begin Sept. 6 Labor Day Holiday Nov. 24 – 26 Thanksgiving Break Dec. 13 – 17 Finals week

Spring Semester 2022

Jan. 1 – 23 Registration for spring term Jan. 24 Classes begin Mar. 7 – 9 CTS Annual Bible Conference (tentative dates) May 16 – 20 Finals week

ACADEMICS

NON-DISCRIMINATION POLICY

C H A F E R T HEOLOGICAL S EMINARY DOES NOT DISCRIMINATE ON THE BASIS O F RACE, GENDER , AGE , NATIONAL OR ETHNIC ORIGIN , OR DISABILITY .

AREAS OF ACADEMIC STUDY

The seminary offers courses in the following seven areas that are designed to equip students for the work of the ministry:

Apologetics Bible Exposition Contemporary Issues Jewish Studies Old/ Study Skills Systematic Theology

ACCREDITATION AND TRANSFER OF CREDITS

CTS is not accredited nor do we intend to pursue accreditation at this time.

Dallas Theological Seminary (Texas), Western Seminary (Oregon), Talbot School of Theology (California), and Grace School of Theology (Texas) will consider accepting CTS students' credits (on a case-by-case basis), as long as the student maintains a 3.00 GPA. This applies to commensurate course work.

PROGRAMS AND CURRICULUM

DEGREE PROGRAMS

Master of (M.B.S.)

Master of Theology (Th.M.) CERTIFICATE PROGRAMS

Certificate in Bible Exposition Certificate in Biblical Languages Certificate in General Ministry Teaching Preparation Certificate in Systematic Theology

Our full curriculum, individual degree programs, and course descriptions can be found at www.chafer.edu.

A DMISSIONS AND REGISTRATION

Chafer Seminary enrolls men and women of proven Christian character who adhere to the CTS Doctrinal Statement. All degree programs are coeducational. While we have an office and library in Albuquerque, NM, there is no requirement to visit or live in the area.

In requiring a bachelor’s degree, Chafer Seminary recognizes the importance of an educational foundation for the specialized study offered in seminary courses. A bachelor’s program that includes work in the major fields of humanities and sciences gives students the skills and discipline indispensable to theological study and the work of the ministry.

Degree Admission

Applicants for degree-seeking admission must make formal application through the CTS website (www.chafer.edu). A nonrefundable fee of $20 must accompany the application. The following supporting documentation must also be submitted:

1. Biblical Qualifications. The applicant must include (a) his or her personal testimony (500 words maximum); (b) a description of his or her spiritual gift(s); (c) explanation of problem areas (e.g., bankruptcy, criminal conviction, involvement in a lawsuit, divorce); (d) description of the applicant’s ministry experiences, particularly in the last 5 years.

2. Three Character References. One of the references must come from the applicant’s pastor. Reference forms will be provided directly to the student to give to each reference.

3. Official Transcripts. Final approval for admission is contingent on receiving the official transcript verifying the conferral of the qualifying degree (a bachelor’s degree in any field is acceptable).

4. Spouse’s Statement (if applicable). The spouse of a married applicant must submit a one-page statement expressing his or her view regarding the applicant’s pursuit of theological training that will occupy much of the applicant’s time.

Audit & Certificate Admission

Students may take courses toward completion of a certificate program or for self-enrichment (audit) only. These students are not required to complete the formal application process but must complete a simpler admission application on our website (www.chafer.edu). If at any time a certificate student chooses to pursue a degree, the full admission process must be followed before classes are applied toward our degree programs.

Course Structure and Delivery

We offer classes in two formats: Live and Pre-recorded.

Live classes are the most desirable (especially for our degree-seeking students) since they involve real-time interaction between the professor and students together in a virtual online classroom (also known as synchronous learning). All live sessions are recorded so that students who miss a lecture or who want to review all or a portion of one may do so at a convenient time. Offering of live courses is dependent upon the availability of a professor to teach the course real time and the requisite number of students needing or desiring to take the course. These courses are offered at a set day and time during each of the 15 weeks of our academic semesters.

By contrast, our pre-recorded courses offer the flexibility to view or listen to lectures at a time convenient to

the student (or asynchronously). There is no minimum number of students required for a pre-recorded course to be offered; however, pre-recorded classes run according to the same semester schedule as live classes. This means that the lecture material must be viewed and all required homework, additional reading, and quizzes must be completed in the current week. Students taking pre-recorded courses have the opportunity to interact with other students and their professor through discussion forums in our new Edbrite learning management system (LMS).

Please carefully consider these two content delivery options as you decide on your coursework each semester. Each style, synchronous and asynchronous, has its benefits and drawbacks, so please weigh these differences against the learning style/schedule best suited for you. However, please remember that at this time none of our certificate or degree programs can be completed via only the pre-recorded format. Our ultimate goal is to have many more courses available both as live and pre-recorded, though in any given semester a course will be offered only live or pre-recorded, but not both.

Transfer of Credit

Course credits with a minimum grade of 2.0 (C) earned at other, endorsed seminaries and graduate theological schools are accepted at full value to the extent that they are comparable to our courses and stated requirements.

Academic Advising

The Seminary considers the academic advising process an integral part of each student’s program. All degree- seeking students will have an adviser assigned to them. At a minimum, degree seeking students will meet with their adviser twice annually; these mandatory meetings are consistent with our goal that student’s complete degree requirements and graduate in a timely manner.

Audit Policy

Many courses are available to auditors. The professor determines whether a course is available for audit and the degree of his interaction with a student who audits the course. Regular attendance is expected of audit students. If the course has prerequisites that the student has not taken for credit, prior approval by the instructor is required.

Statute of Limitations for Degree Requirements

Students are normally expected to complete their degree program in no more than 2 years for the M.B.S. and 4 years for the Th.M., from their matriculation date. However, students are permitted to take as long as five years from their matriculation date to complete their degree program as stated in the catalog under which they were admitted. Students who do not complete their degree programs before the five-year deadline will be required to switch to the catalog that is in effect during the academic year that follows the deadline.

Graduation Requirements

Candidates for the M.B.S. degree must have completed all required course work; students pursuing the Th.M. must have completed all required course work. The minimum GPA accepted in all degree programs is 2.0. Moreover, each Th.M. student must adhere to the doctrines delineated in the CTS Doctrinal Statement. Finally, the student needs to have finalized all financial matters, including the payment of the graduation fee, with the seminary office.

Registration

Official registration for courses is required before the beginning of each semester. Registrations are submitted electronically on the CTS website (www.chafer.edu) and are required before admission to classes.

Refunds

A student may drop a class during the first or second week of classes and receive a 100% refund on tuition. No tuition will be refunded following the second week of classes.

F ACULTY AND A DMINISTRATION

FACULTY

Dr. Charlie Bing. B.A in Bible (Washington Bible College); Th.M in Bible Exposition (Dallas Theological Seminary); Ph.D. in Bible Exposition (Dallas Theological Seminary).

Dr. David Broersma. B.A. in Greek (Bryan College), Th.M. in Systematic Theology (Dallas Theological Seminary), D.Min. in Education / Management (Cornerstone University).

Dr. Dillon Burroughs. B.S. Communications (Indiana State University); Th.M. (Dallas Theological Seminary); Ph.D. (Piedmont International University).

Charles Clough. B.S. (Massachusetts Institute of Technology), Th.M. (Dallas Theological Seminary), M.S. (Texas Tech).

Dr. Robert Dean Jr. B.A. (Stephen F. Austin State University), Th.M. (Dallas Theological Seminary), M.A. (University of St. Thomas), Th.D. studies (Dallas Theological Seminary), D.Min. (Faith Evangelical Seminary).

John Eidsmoe. B.A. in Political Science (St. Olaf College); Master of (Lutheran Brethren Seminary); Master of Arts in Biblical Studies (DTS); Juris Doctorate (Univ. of Iowa); Doctor of Ministries (Oral Roberts Univ.); Honorary Doctor of Laws (Thomas Goode Jones School of Law); Doctor of Sacred History in Biblical, Natural, and Moral Law (Emmanuel College of Christian Studies).

Anthony Griego. Bachelor of Science in Electrical Engineering (University of New Mexico), M.Div. (Talbot Theological Seminary).

J.B. Hixson. B.A. (Houston Baptist University); Th.M. (DTS); Ph.D. (Baptist Bible Seminary).

Daniel Inghram. U.S. Marines (Lt. Col., Ret.), Bachelor of Arts in Theology (University of Ohio), Th.M. (Capital Bible Seminary).

Dr. Mark Mills. PhD in New Testament (Baptist Bible Seminary), MA in New Testament (Calvary Theological Seminary), BA in Mathematics (Cedarville College).

Dr. Ray Mondragon. B.S. in Civil Engineering (University of New Mexico), Th.M. in and Semitic Languages (Dallas Theological Seminary), D.Min. in Biblical Studies ( Theological Seminary).

Nathan Purtzer. Bachelor of Science in Mechanical Engineering (University of Wyoming), M.B.S. and Th.M. (Chafer Theological Seminary).

Dr. Dennis Rokser. Master of Divinity & Doctor of Ministry (Grace Biblical Seminary).

David Roseland. Bachelor of Science in Electrical Engineering (West Point), Th.M. (Dallas Theological Seminary), PhD Student (Baptist Bible Seminary).

Michael Stallard. B.S., Mathematics (University of Alabama in Huntsville), M.Div. in Bible & Ministry (Liberty Baptist Seminary), S.T.M. in New Testament (Dallas Theological Seminary), Ph.D. in Systematic Theology (Dallas Theological Seminary).

Jeremy Thomas. A.A. (Central College), Bachelor of Science in Biology (Texas Tech University), D.Min. student (Tyndale Theological Seminary).

Robert Clayton Ward. B.S. (University of Southern Mississippi); M.Div. (Louisiana Baptist University and Theological Seminary); D.Min. (Covington Theological Seminary).

Dr. Andy Woods. BA/BS (University of Redlands), J.D. (Whittier Law School), ThM and PhD (Dallas Theological Seminary).

ADMINISTRATION

Dr. Andy Woods, President. BA/BS (University of Redlands), J.D. (Whittier Law School), ThM and PhD (Dallas Theological Seminary).

Michael Riegel, Executive Director. Bachelor of Science in Mechanical Engineering (UT Austin), Master of Business Administration (Rensselaer Polytechnic Institute).

Beverly Penner, Office Administrator. BA, MA (University of NM), MS/MS (American College of Healthcare Sciences), PhD student (Saybrook University).

GOVERNING BOARD

Charles Clough (Chairman). B.S. (Massachusetts Institute of Technology), Th.M. (Dallas Theological Seminary), M.S. (Texas Tech).

Robert Dean Jr. (Vice-Chairman). B.A. (Stephen F. Austin State University), Th.M. (Dallas Theological Seminary), M.A. (University of St. Thomas), Th.D. studies (Dallas Theological Seminary), D.Min. (Faith Evangelical Seminary).

Jim MacGillivray (Treasurer) CFP, Co-founder (retired) of MGM, LLC (an SEC-registered Investment Advisory Firm) in Albuquerque, NM.

Daniel Inghram. B.A. (University of Ohio), M.A. (Capital Bible Seminary).

Hal E. Hagemeier (Secretary). B.S. in Electrical Engineering (University of Texas at Austin), M.S. in Electrical Engineering (Air Force Institute of Technology).

Brad Maston. BA in Music (Colorado State University), MA in Biblical Studies (Channel Islands Bible College and Seminary), Institute for Creation Research Biblical Worldview Program (Certificate), Ph.D. in Jewish Studies (Candidate at Scofield Biblical Institute).

David Roseland. Bachelor of Science in Electrical Engineering (West Point), Th.M. (Dallas Theological Seminary), PhD Student (Baptist Bible Seminary).

Paul Schmidtbleicher. Th.B. (William Tyndale College), Th.M. (Dallas Theological Seminary).

Jeremy Thomas. A.A. (Central College), Bachelor of Science in Biology (Texas Tech University), D.Min. student (Tyndale Theological Seminary).

Robert Clayton Ward. B.S. (University of Southern Mississippi); M.Div. (Louisiana Baptist University and Theological Seminary); D.Min. (Covington Theological Seminary).

S TATEMENT OF D OCTRINE

BIBLIOLOGY The Study of the Word of God

Revelation. The written content of the Bible was revealed by God in order to unveil Himself and His eternal plan to mankind.

Inspiration. Through inspiration, God moving holy men to write, the Lord made certain that His revelation about Himself was recorded without error in the original documents. Every facet of Scripture (including statements that regard science, history, and geography) is God breathed (2 Timothy 3:16–17; 2 Peter 1:20–21).

Illumination. Illumination is the ministry of the Holy Spirit to believers, teaching them all things from the closed canon of Scripture, through their study and meditation for the purpose of glorifying Christ. The Spirit also uses those who have the gift of teaching, as well as the written works of those now dead, to carry out this ministry (Psalm 119:99; John 16:12–15; Romans 12:7; 1 Corinthians 2:9–3:3; 2 Timothy 2:15; 1 John 2:27).

Authority. Since the Bible’s ultimate Author is God, it is without error and is our authoritative guide in all matters of faith and practice (John 16:12–15).

Canonicity. The canon of Scripture is a closed collection of all writings and only those writings inspired by God. The 39 books of the Hebrew Old Testament and the 27 books of the Greek New Testament comprise the whole canon of Scripture (2 Timothy 3:16; Jude 3; Revelation 22:18–22). Because Scripture is God’s only written revelation to men, it is our sole source of infallible guidance for faith and practice. We do not accept the apocryphal books as canonical (Matthew 5:17–18; cf. Revelation 22:18–19; Jude 3).

Interpretation of Scripture. We believe in a normal (literal), grammatical and historical interpretation of Scripture that affirms, for example, the belief that the opening chapters of Genesis present creation in seven literal, 24-hour days (Genesis 1:31; Exodus 31:17).

Sufficiency. Scripture states that it is able to equip us for every good work. In addition, the Lord states that He has given to us all things that pertain to life and godliness through the body of knowledge wherein His great

and precious promises are recorded. Therefore, we believe that the Bible alone, as believers apply it to their lives, is a sufficient resource to prepare them to handle all the problems and exigencies of life and ministry (2 Timothy 3:16–17; 2 Peter 1:3–11).

THEOLOGY PROPER The Study of God, Including Paterology

The Bible reveals One triune God existing in three persons—Father, Son and Holy Spirit—eternal in being, identical in nature, equal in power and glory and having the same attributes and perfections (Deuteronomy 6:4; John 4:34; 16:8–13; Ephesians 1:11; 3:11; 1 Timothy 2:5; 1 Corinthians 2:10; 2 Corinthians 13:4; Hebrews 10:7).

CHRISTOLOGY The Study of Jesus Christ

The Incarnation. We believe that the Lord Jesus Christ, the Eternal Son of God, became man without ceasing to be God (John 1:1–2, 14).

The Virgin Birth. Jesus was conceived of the Holy Spirit and born of the Virgin Mary (Luke 1:35).

His Substitutionary Death. He accomplished our through His death on the cross as a substitutionary sacrifice for all men (1 Corinthians 15:3; 1 Peter 1:18–19).

His Resurrection. His literal bodily resurrection from the dead guarantees redemption forever (Luke 24:39; Hebrews 10:9–14; 1 Peter 1:3–5).

His Present Session. The Lord Jesus Christ in His glorified body is now in , exalted at the right hand of , where He presently fulfills the high priestly ministries of Representative, Intercessor, and Advocate for His people (Romans 8:34; Hebrews 7:25; 9:24; 1 John 2:1–2).

PNEUMATOLOGY The Study of the Holy Spirit

His Salvation Work. We believe the Holy Spirit is a Person who convicts the world of , righteousness, and judgment; that at the moment of salvation He regenerates and indwells all believers during this present age, baptizes them into the body of Christ, seals them unto the day of redemption, and imparts to them at least one spiritual gift for the good of all mankind (John 16:8–11; Romans 8:9; 1 Corinthians 12:7, 12–14; Ephesians 1:13–14).

His Post-salvation Work. The Spirit continues to minister to believers throughout their lives by comforting, convicting, enabling, interceding on behalf of, leading, producing fruit in, sanctifying, teaching, and witnessing to one’s human spirit. Each believer is commanded to walk by means of the Holy Spirit, but the Spirit is grieved or quenched by acts of personal sin (John 16:12–15; Acts 9:31; Romans 8:14, 16, 26; 9:1; Galatians 5:16–18, 22–23; Ephesians 3:16–20; 4:30; 1 Thessalonians 5:19).

Spiritual Gifts. The Holy Spirit gives spiritual gifts to every believer. These gifts are God-given abilities that should employ to serve one another as good stewards of the manifold grace of God. God used some spiritual gifts (such as apostleship, miracles, tongues, healings, and prophecy) that were temporary in nature as signs to unbelieving and as a validation of the New Testament message and its messengers. The sign gifts legitimately functioned until the completion of the canon of Scripture, ceasing by the end of the first

century (Romans 12:6–8; 1 Corinthians 12:7–11, 28–30; 13:8–10; 14:21–22; Ephesians 2:20; 4:11; Hebrews 2:3b–4; 1 Peter 4:10).

ANGELOLOGY The Study of Angels

Existence. We believe in the existence of a superior creation called angels now divided into two categories: elect and fallen. Fallen angels (demons) are enemies of God and all people; they further divide into two classes: imprisoned and free (Mark 8:38; 1 Timothy 4:1; 5:21; 2 Peter 2:4; Jude 6).

Angelic Conflict. The Bible reveals a conflict between and his forces (the fallen angels) and Michael, an archangel, and the elect angelic forces. This conflict has real impact on Christians, and thus, they are to prepare themselves for effective spiritual warfare. Through observing man, angels learn the wisdom of God (Daniel 10:13; Ephesians 3:10; 6:10–18; cf. Revelation 12:7–9).

Satan. God’s Word reveals the personality, fall, and program of Satan, the leader of the fallen angels. His future confinement is in the Lake of Fire with all fallen angels and unbelieving humans. There they will experience everlasting conscious torment (Ezekiel 28:12–17; Job 1:6–7; Revelation 12:7–9; 20:10). ANTHROPOLOGY The Study of Man

Creation. We accept the Genesis account of creation and believe that God created the universe by His spoken word in the seven consecutive and literal days there recorded (Genesis 1; Psalm 33:6, 9).

The Fall. We believe mankind was created in the image and likeness of God and that in ’s sin the human race fell, inherited a sinful nature, and became alienated from God (Genesis 1:26–27; Romans 3:22–23; 5:12; 1 Corinthians 11:7; Ephesians 2:12).

Total Depravity. We believe mankind is neither inherently good nor able to merit eternal salvation. There is nothing in Adam’s fallen descendants with which God can be pleased. Mankind is, therefore, completely dependent upon God’s grace for eternal salvation from Hell (Isaiah 64:6; Romans 3:9–18; 6:23; 7:18).

Evidence of Man’s Depraved Condition. We believe that Romans 1–3 gives an excellent summary of what mankind is like before . Every human being has sinned and falls short of the glory of God. Mankind’s sinfulness—upon which the wrath of God is presently being revealed—is characterized by lesbianism, homosexuality, covetousness, maliciousness, murder, deceit, gossip, violence, disobedience to parents, and unmerciful attitudes and actions (Romans 1:18, 24–32; 3:23).

HAMARTIOLOGY The Study of Sin

We believe the Scripture reveals three categories of sin: Imputed Sin, Inherent Sin, and Personal Sin.

Imputed Sin. At conception God credits to every member of the human race the responsibility and penalty for Adam’s sin (Romans 5:12; 5:18–19; 1 Corinthians 15:22).

Inherent Sin (Sin Nature). Every person inherits a sinful capacity that causes and leads him to commit personal acts of sin (Romans 6:6; 7:17–18; Ephesians 4:22).

Personal Sin. Any lack of conformity to the will of God in word, thought, or deed is an act of personal sin against the Lord (Mark 7:20–23; Romans 6:12–13; 2 Corinthians 10:5; James 3:5–6).

SOTERIOLOGY The Study of Salvation

Genuine Offer of Salvation. Since it is impossible for God to be unfair to any person, and since He loves all men equally, desires all men to be saved, is not willing that any should perish, and invites all men to be saved, He freely and graciously offers salvation to all men. The drawing ministries of the Father and the Son and the convicting ministry of the Holy Spirit make it genuinely possible for any member of the human race to receive the Lord Jesus Christ (Isaiah 45:21; John 3:16; 6:44; 12:32; 16:7–11; Acts 10:34–35; 16:31; Romans 5:8; 8:32; 1 Timothy 2:4; 2 Peter 2:1; 1 John 2:2).

Election. We believe Scripture reveals two clear and indisputable lines of evidence. One line shows God sovereignly choosing His own in Christ; the other shows man possessing the function of volition, able to receive or reject God’s uniquely born Son (regarding sovereignty, see Job 42:2; Psalm 135:6; Isaiah 46:9–10; Jeremiah 1:5; Matthew 24:22, 24, 31; Luke 18:7; Romans 8:29–33; Galatians 1:15; 2 Timothy 2:10; 1 Peter 1:1–2; regarding human volition, see John 1:9–13; 3:16, 36; 6:47; 20:30–31; Acts 16:30–31; Romans 10:11– 13; 1 John 5:9–13, as well as every command in the epistles).

Means of Salvation. We believe salvation is the gift of God brought to mankind by grace and received by personal faith in the Lord Jesus Christ, whose precious blood was shed for the forgiveness of our . God neither overrules nor implants mankind’s volition in accepting or rejecting His provision of salvation. A human being appropriates salvation by the sole means of faith alone in Jesus Christ alone, whose death and resurrection are the ground of man’s salvation. The means of salvation is to be properly correlated with and distinguished from issues related to discipleship (Acts 16:31; 4:12; John 1:12; 3:16, 18; 20:31; Ephesians 1:7; 2:8–10; 1 Peter 1:18–19; 2 Peter 3:9; 1 John 5:11–12).

No act of obedience (other than faith in Christ), whether preceding or following faith in the Lord Jesus Christ, such as commitment or willingness to obey, sorrow for sin, turning from sin, , or submission to the Lordship of Christ, may be added to, or considered a part of, faith as a condition for receiving eternal salvation. The saving transaction between God and the sinner consists simply of the giving and receiving of a free gift that is without cost to the believer (John 4:10; Romans 4:5; Galatians 2:16; Ephesians 2:8–9; Titus 3:5; Revelation 22:17).

Eternal Security. A Christian, having believed in Christ as Savior at one moment in time, God forever keeps secure. However, God does discipline an erring son as a beloved child when necessary. Salvation once possessed cannot be lost. This belief in God’s merciful and secure salvation is not a license for careless living but, on the contrary, a powerful incentive for godly living (John 10:27–30; Romans 8:38–39; 12:1–2; 1 Corinthians 1:4–9; 12:12; Hebrews 10:14; 12:6–13; 1 Peter 1:3–5).

Assurance. One’s of eternal salvation comes through faith in the promise God makes in His Word that everyone who trusts in Jesus Christ possesses eternal life. Good works, which can and should follow regeneration, are not necessary to a firm assurance of eternal life (John 5:24; 6:47; Ephesians 2:10; Titus 3:8; 1 John 5:9–13).

DISPENSATIONS The Study of God’s Oversight of History

Dispensations are the divine administrations of human affairs from Adam through the end of time. Though time is not a primary consideration, each divine administration, or Dispensation, relates to a definite period of human history. The vast majority of the Bible deals with three such Dispensations: the Dispensation of Israel from the call of Abraham to Christ (which itself may be divided into the age of the patriarchs or promise and

the age of the Law), the present Dispensation of the Church from Pentecost to the , and the future Dispensation of Christ’s 1000-year kingdom, theologically designated as the Millennium. There should be no blurring or confusion of Israel and the Church; God deals distinctly with each group (Genesis 12:1–3; John 1:17; Acts 2; 1 Corinthians 10:32; Galatians 3:19; Ephesians 1:10; Revelation 20:1–7).

Dispensations are not different ways of forgiveness and eternal life, but different administrations of God as He superintends the way mankind lives on earth. Eternal salvation was, is, and always will be a free gift by grace alone through faith alone in Jesus Christ alone (Ephesians 2:9–10).

ECCLESIOLOGY The Study of the Church

The Universal Church. We believe the Church, that is, the body and future bride of Christ, is a spiritual entity made up of all born-again believers of this present age, regardless of their affiliation with churches or other organizations (Ephesians 1:22–23; 5:25–27; 1 Corinthians 12:12–14; Ephesians 4:11–16). The birth date of the Church was the day of Pentecost (cf. Acts 1:5 with 11:15–16 and ch. 2). The Church is a distinct entity, not to be confused with Israel (1 Corinthians 11:32).

The Local Church. The universal Church is visibly functional through fellowship groups, called local churches, meeting in identifiable locations (1 Corinthians 1:1-2). Local churches should be autonomously governed by their own leadership (Philippians 1:1; 1 Timothy 5:17; Hebrews 13:17). The congregation is responsible to submit to its leadership (Hebrews 13:17). We believe that the local church is an assembly of believers meeting together for the purposes of worship, communion, Bible study, prayer, fellowship, mutual care, discipline, and witnessing (Acts 2:41–47; 1 Corinthians 11:23–26; Galatians 6:2; Hebrews 10:24–25).

Church Leaders. We believe that God calls qualified men to lead and teach the assembled congregation, and that a woman is neither to teach men nor to exercise authority over men in the church. In all other areas of church life and ministry, women may and should serve (1 Corinthians 11:3; 14:33b–37; 1 Timothy 2:12–15).

ESCHATOLOGY The Study of the End Times (Prophecy)

The Blessed Hope. We believe the next great event in the fulfillment of prophecy is the coming of the Lord Jesus in the air to receive to Himself, in the twinkling of an eye, both the dead in Christ and believers who remain alive. The theological designation for this event is the Rapture of the Church (1 Corinthians 15:51– 52; Philippians 3:20–21; 1 Thessalonians 1:9–10; 4:13–5:10; Titus 2:11–14; 1 John 3:2).

The Tribulation. We believe the Rapture of the Church will be followed by the fulfillment of Israel’s Seventieth Week, a seven-year period of tribulation, the latter half of which is the time of Jacob’s trouble, the (Daniel 9:24–27; Jeremiah 30:7; Matthew 24:15–21; Revelation 6:1–17).

The . We believe that the climax of the great tribulation will be the premillennial return of the Lord Jesus Christ, who will make His enemies His footstool and set up His Kingdom on earth (Zechariah 14:4– 11; Matthew 24–25; Acts 1:11; 2 Thessalonians 1:7–10; Hebrews 2:8; 10:12–13; Revelation 19:11–20:10).

The Millennium. For a thousand years following His second coming, Christ will reign over the nations of the earth with a rod of iron in righteousness and justice with peace (Revelation 20:1–10; Isaiah 9:6–7).

The Eternal State. We believe the souls and spirits of those who have believed in the promised Messiah (Jesus Christ) for salvation at death immediately pass into His presence. They remain there in conscious bliss until the resurrection of the body, or translation at the Rapture, when soul and body reunited shall be associated with

Him forever in glory. The souls of unbelievers remain after death in conscious misery until the final judgment of the Great White Throne, after the close of the Millennium. Then, with soul and body reunited, they shall be cast into the torments of Hell from the presence of the Lord and from the glory of His power (Luke 6:19–25; 23:43; 2 Corinthians 5:8; Philippians 1:23; 2 Thessalonians 1:2–9; 2:11–15).

THE GRACE RESPONSIBILITIES OF BELIEVERS

The Christian’s reasonable service of worship is to become a disciple of Christ, living in a manner worthy of his high calling in Christ. It is the obligation and privilege of every believer to witness by life and by word to the truths of Scripture and to seek to promote the gospel in all the world. It is the responsibility of all believers to remember the work of the Lord in prayer and to support it with their financial resources as the Lord has prospered them (Acts 1:8; Romans 12:1–2; 14:13; 1 Corinthians 5:9–13; 16:2; 2 Corinthians 5:20; 6:14–7:1; 9:7; Philippians 2:1–11; 1 John 2:6).

We believe the following principles are to be followed for proper conduct where doubtful things, that is, things not specifically addressed in the Bible, exist:

(1) One must recognize that Christ gives the believer liberty to participate in what the Scripture does not prohibit (Romans 14:14; 1 Corinthians 6:12; 10:23; Galatians 5:1; Titus 2:15). (2) One must understand that personal liberty is not the highest principle of conduct—love is (1 Corinthians 8:1, cf. 9–11)! Consequently, if using one’s liberty to participate in a doubtful thing causes a weaker Christian to stumble, then out of love, the stronger Christian should not participate. To cause a weaker believer to stumble is to influence him or her to take part in something against his weaker conscience. This becomes an act of personal sin for both people (Romans 14:23; 1 Corinthians 8:10, 12). Accordingly, to cause another to stumble does not mean merely to perturb or irritate him, but rather to entice him to participate in something contrary to the dictates of his weaker conscience (cf. Romans 14:23). (3) When fellow Christians disagree on their management of doubtful things, they should live and let live! They should not attempt to pass judgment on the opinions of others in the area of doubtful things (Romans 14:1), but rather let each man be fully convinced in his own mind (Romans 14:5). This is dealing with one another in grace!

The ultimate goal of the Holy Spirit’s work in the believer’s life is to produce spiritual maturity reflected in consistent Christ-like attitudes and behavior that glorify God (Galatians 5:22–25; Colossians 1:23–29). Obedience to the Word of God, therefore, while not necessary for obtaining eternal salvation from Hell, is the essential responsibility of each Christian (Romans 6:12–23; 1 Corinthians 2:14–3:4; Hebrews 5:13–14). The Bible does not teach that obedience will be manifested to the same degree in all believers. If a believer does not yield to the ministry of the Holy Spirit in his or her experience, failure will result. This will be evidenced by sinful acts or even prolonged disobedience (1 Corinthians 10:1–13; Galatians 5:16–21). The Bible labels this failure carnality, or living that is characterized by the control of the flesh, during which the believer looks no different than the unbeliever (1 Corinthians 3:1–4). God responds to carnal behavior with divine discipline (Hebrews 12:4–13), which may come in degrees, even to physical death (1 Corinthians 11:30)