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"THE ONE TRUE GOD"
We believe in the one everlasting, eternal God; infinite in power, holy in nature, attributes and purpose; and possessing absolute indivisible deity. This true God has revealed himself as Father in creation; thus His Son in redemption and as the Holy Spirit, by emanation. (I Cor. 8:6) But to us there is but one God, the Father, of whom are all things, and we in Him: and one Lord Jesus Christ, by whom are all things and we by Him. (Eph. 4:6, II Cor. 5: 19 and Joel 2:28). The first of all commandments is "Hear, 0, Israel, the Lord our God is one God." (Mark 12:29, Deut. 6:4). "One God and Father of all, who is above all, and through all, and in you all." (Eph. 4:6). The scripture does more than attempt to prove the existence of God, it asserts, assumes and declares that the knowledge of God is universal. (Rom. 1 :19,21,28,32, 2:15). God is invisible, incorporeal, without parts, without body, and therefore, free from all limitations. He is Spirit (John 4:24) "a spirit hath not flesh and bones " (Luke 24:39). In addition to what is already written: We believe in the mystery of the Godhead. (I Tim. 3:16) "And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory." We believe that Jesus was both human and divine, and further, that the Godhead be understood to mean all of the fullness of God. (Col. 1:19 and 2:9). We believe that Jesus was Mary's son and Mary's God, Creator and creature, God manifest in the flesh; that the flesh of Jesus was the same as ours with the exception that it has no sin; that Jesus was the Eternal Father made visible, apart from whom there. is no God. We believe that at the final consummation of all things there will be only one God, and that will be our Lord Jesus Christ. We believe that both Old and New Testament affirm that solemn fact that "there is but one God" (Deut. 4:6, Gal. 3:20, Eph. 4:6). That this "only God" is ETERNAL (Isa. 57:15), EVERLASTING (Psa. 90:2), HOLY (lsa. 57:15), ALONE (lsa. 43:10), CREATOR (Gen. 1 :1, Isa. 43:15), SPIRIT (John 4:24, II Cor. 3:17, Eph. 4:4), IMMORTAL, ALL PERVADING and many attributes (excellencies), all of which are of the highest perfection and each complete in itself. We repudiate the doctrine of Trinity, as being Biblical. (Le., three separate persons in One God, or a Tri-unity. We believe that the Old Testament theophanies are various manifestations of that one God, made necessary in His attempts to meet the needs of man. We believe that He was God before His creation demanded that there would be other manifestation (Psa. 90:2). It was the vast creation, coming from His hands (Psa. 95:5), looking directly to Him for sustenance that required His Fatherhood. (Psa. 145:15, 16).
The "One God”, is the father in a two-fold sense; first, in the capacity of the Creator of the "ends of the earth" (Isa. 40:28) and the Sustainer of the Creation (Psa. 145:15); and secondly because that through His redemptive program through Jesus Christ, He has brought many sons to glory. As the Father of creation, He gives life and breath to all (Acts 17:24-28), and we live and move in Him and have our existence. As Father, every sparrow's fall is seen, every hair of the head is numbered (Matt. 10-29-31). The creation continues because of Fatherhood. "One God and Father of all, who is above all, and through all, and in you all." (Eph. 4:6).
"Unto us a child is born, unto us a son is given; and his name shall be called Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace. (Isa. 9:6). "Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved." (Acts 4:12). "Wherefore God also hath highly exalted him, and given him a name which is above every name. That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth;" (Philippians 2:9-10). "And the Lord shall be king over all the earth: in that day shall there be one Lord and his name one." (Zech. 14:9). The Son of God is not the second person in the blessed Trinity as Christendom contends, but the ONE GOD (who was only Spirit) assuming "human flesh" for the work of redemption. If we seek the truth from the Word of God, the Old Testament is truly "monotheistic" in its entirety. Moses, the author of the Pentateuch is said by scholars to be founder of monotheism in Israel. The prophets who predicted the coming of a Saviour and a redeemer, always declared that it would be God who would make His appearance for His redemptive work (Psa. 50:3; Isa. 35:4, 59:16, 52:10; Mich. 5:2). It is the prophet Isaiah that goes further and predicts that when God did make his appearance in the flesh, it would be in miraculous fashion by a "virgin birth" (Isa. 7:14) and that "her child born, her son given, would be called Wonderful, Counselor, the Mighty God, the Everlasting Father, the Prince of Peace" (Isa. 9:6). We believe that the New Testament writers, being first Israelites and then Spirit-filled, concurred fully with the message of the prophets (Eph. 2:20). Therefore, John did not introduce the second person in his prologue to his Gospel account. However, John lets us know that the Word in the beginning was "God" (John 1:1), and that Word (God Spirit) was made flesh (John 1 :4) and tabernacles among men. He writes in his epistle that "the Word, which was from the beginning" had taken on corporeality and had "been seen, heard, and handled" (I John 1:1,2). The prophets showed that the impossibility of the Almighty in finding a suitable Redeemer (Isa. 59:16-20, 63:5) caused Him to take on the role Himself. Because those in need of redemption were children of "flesh and blood" God assumed "part of the same" for the work of redemption (Heb. 2:14-17). 'the Redeemer had to be a "kinsman", so our God became one with mankind through the incarnation; and since redemption's price was that of the "precious blood", He had to partake of flesh and blood. The virgin birth made it possible for our God to assume human flesh and a bloodstream not contaminated by "Adamic depravity", thereby making it capable and suitable for redemption (Heb. 9:12,13,14,10:19)
The Holy Ghost is the one and self-same Spirit of God; for we are told by Paul that "there is one Spirit" (Eph. 4:4). It is the Spirit of God in operation as the agent of God; first in creation (Gen. 1 :2) and second in incarnation and redemption (Matt. 1 :18; Luke 1 :35; John 3:3-5). The Holy Spirit has been operative from the beginning of God's dealing with men. It is mentioned as not "always striving with men" in the days of the flood (Gen. 6:3). It was active in the Old Testament, moving upon men, causing them to speak God's Word infallibly (II Peter 1:21) causing men to prophesy (Num. 11:25-30). It was the Spirit that "overshadowed" the virgin and produced the Son of God (Matt. 1:18, Luke 1:1-34). it is the same Spirit that has been promised by the Lord Jesus to "abide with the believer forever", (John 14:16); acting as the Comforter (one called to the side of another for help or counselparacletos-GR) - word only found in John (14:16; 15:26; 16:7). The Holy Ghost is essential for the new birth (John 3:5); it is necessary for placing the believer into the body of Christ (I Cor. 12:12, 13); it is needed for the revelation of the "things of God" (I Cor. 2:11-14) and seals the believer to the day of redemption (Eph. 1:13; 4:30).
We believe that "all men are sinners", not by virtue of any "acts" or "acts of sin committed by them," but because of the "one act of sin" committed by the federal head of the human race, Adam (Rom. 5:12). In Adam "all men sinned" (v. 12) not by their personal acts, but his depraved, rebellious nature became theirs, in that they were yet in his loins. The New Testament distinguished between "SIN" (the depraved, Adamic nature) and "SINS" (the acts produced by that nature). It is his nature that makes men sinners. The power of his rebellious nature has been underestimated by mankind. It is of such tremendous influence that even the "fiery law" given to Moses could not keep this nature from rebelling against God (Rom. 7:7). Instead of being "aided by the law" to work righteousness, this "depraved nature" was only stirred by the "holy, good and just law" (Rom. 7:12) to work all manner of evil concupiscience (Rom. 7:8). According to Paul, this "sinner nature" is deceptive (Rom. 7:11) and destructive; death-dealing and ever-present (Rom. 7:13, 21); enslaving and brutal (Rom. 7:14, 23). It is from this inbred sinful nature that ALL acts of sin proceed. All men are in bondage, enslaved by sin. And no man has the power to deliver himself. This helpless, hopeless state caused the Apostle to cry "0 wretched man that I am! Who shall deliver me from the body of this death?" (Rom. 7:25). His answer? JESUS CHRIST!!!
The basic and fundamental doctrine of this organization shall be the Bible standard of full salvation, which is repentance, baptism in water by immersion in the Name of Jesus Christ for the remission of sins and the gift of the Holy Ghost with the evidence of speaking with other tongues as the spirit gives utterance. (Acts 2:4,2:38; John3:5).
We believe that salvation means "deliverance from the slavery (bondage) of sin" NOW: AND ULTIMATELY FROM EVERY vestige of sin in our spirits and in our bodies. We believe that this salvation (or deliverance) begins with the sinner's believing in Jesus Christ (he IS "saved" from the guilt and the penalty of sin - PAST - Luke 7:50; I Cor. 1:18; II Cor. 2:15 and is saved); the believer is BEING saved (delivered from the habit and dominion of sin - PRESENT - (Rom. 6:14; Phil. 1:19; 2:12,13; II Thes. 2:13; Rom. 8:3; Gal. 2:19, 20; II Cor. 3:18); the believer SHALL BE SAVED in the sense of entire conformity to Christ (Rom. 8:29; Heb. 10:36; I Pet. 1:15; I John 3:2) and to complete deliverance of the effects of sin in our bodies - FUTURE - Phil. 3:20; I Cor. 15:52-57). This is what the writer of the book of Hebrews meant when speaking of the eternal priesthood of Christ stated perfectly, finally) them that come to God by Him (Heb. 7:25). This salvation from sin was wrought for all men upon the Cross of Calvary; for it was there that He became "the Lamb of God to take away the SIN of the world" (John 1 :29).
All that Jesus did for mankind at Calvary is summed up in a statement by Jesus himself after his resurrection Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day; and that REPENTANCE and REMISSION of sins should be preached in His NAME among ALL NATIONS (not just Jews), beginning at Jerusalem" (Luke 24:46, 47). Note that Calvary made possible a universal plan of salvation for the Nations that repentance and remission of sins was to be preached in HIS (Jesus) NAME: that it was to have its beginning at Jerusalem. Let us go to its "starting point" (Jerusalem). and see how the "salvation was obtained". At Pentecost, after Peter's stinging indictment, accusing the nation of Israel of the crucification of Christ (Acts 2:22-24) he was asked by those who were guilty, "Men and brethren, what shall we do?" Then Peter said unto them, "Repent and be baptized everyone of you in the name of Jesus Christ for the remission of sins, and you shall receive the gift of the Holy Ghost" (Acts 2:37-38). The only grounds upon which God would accept a sinner is repentance, from the heart, for the sins that he has committed. A broken and contrite heart, He will not despise (Psa. 51:17). John preached repentance, Jesus proclaimed it and before his ascension commanded that repentance and remission of sins should be preached in His name, beginning at Jerusalem (Luke 24:47). Peter fulfilled this command on the day of Pentecost (Acts 2:38). The Bible confirms that man first is a sinner (Psa. 51 :5) "Behold I was shapen in iniquity and in sin did my mother conceive me". Then confession of one's sin, then the turning away from sin as Provo 28:13 states: "He that covereth his sin shall not prosper, but whosoever confesseth and forsake them shall have mercy." Repentance is the acknowledgment of one's sin, the confessing of one's sin then for forsaking one's sin (II Pet. 3:9). "The Lord is not slack concerning His promise, as some men count slackness, but is long-suffering toward us not willing that any should perish, but that all should come to repentance" (Luke 15:7; II Cor. 7:10; Luke 13:3; Acts 19:18, 19; II Pet. 3:9; Acts 3:19 and Isa. 55:6, 7).
The spiritual mode of baptism is immersion, and is only for those who have fully repented, having turned from their sins and a love for the world. It should be administered by a duly authorized minister of the Gospel in obedience to the word of the Lord, and in the name of Jesus Christ according to the Acts of the Apostles 2:38, 8:16, 10:48, 19:5 thus obeying and fulfilling Matt. 28: 19. Water baptism was administered "in the name of Jesus Christ; for this was the name given to our Savior before His birth for the purpose of saving his peoples from their sins" (Matt. 1:21); for there is salvation in "none other name" (Acts 4:12) whereby we must be saved. The Apostles always administered baptism in His Name from the day of Pentecost forward. There is no biblical record of one person ever being baptized as some believers are today, using the formula "in the name of the Father, and of the Son, and of the Holy Ghost" (Matt. 28: 19). The reason why there were no believers so baptized is because the Apostles knew the NAME of the FATHER, the NAME of the SON and the NAME of the HOLY GHOST. It can be seen that there is a single NAME for the Father, Son and Holy Ghost. If the NAME is one, then the person must be one (Zech. 14:9). The titles Father, Son, Holy Ghost denote the outstanding relationship of one God to His creatures. As this has been said, He is "Father" in His relation ship to His Creation; He is "Son" in His redemptive role in saving the human element of His Creation; He is "Holy Ghost" in His sanctifying and preserving the indwelt believer, but His name is One - Jesus. St. Paul believed that baptism should be administered in the Name of the one who was crucified for us (1 Cor. 1: 13). He held that "washing, sanctifying, justifying" was effected by the NAME of Lord Jesus and the Spirit of our God (I Cor. 6:9-11). Not only Jews at Pentecost (Acts 2:38); but Samaritans (Acts 8:16), Saul of Tarsus (Acts 9:15, 16); Cornelius and his household (Acts 10:43, 48); the Ephesians (Acts 19:1-7); the Corinthians (1 Cor. 1:13) were all baptized in the NAME of the Lord Jesus. Without the NAME of Jesus, baptism does not carry the substantiation of Calvary. It can also be added that NO present day Christian has been baptized unto "John's Baptism" (Matt. 3:11,12; Acts 19:4). Baptism in the days of the Apostles was ALWAYS by immersion. The word "BAPTIZE" (baptidzo) means "to make a thing dipped or dyed." To "immerse" for religious purposes; its various forms (baptismos-the washing-the act as a fact) shows that only immersions was considered baptism. St. Mark records that Jesus "came up OUT OF THE WATER" (1:10). Luke writes that Philip and the eunuch "went DOWN INTO the water" and "came up OUT of the water" (Acts 8:38, 39). Baptism is said by Paul to be a "burial with Christ". We are buried with Him by baptism into death (Rom. 6:4). The scriptures teach that Jesus was buried in the heart of the earth (Matt. 12:40). The earth was not sprinkled upon the Lord in His burial; but as Jonas was hid away in the belly of the whale; so our Lord was hid away by His burial. ONLY IMMERSION will justify the symbol used here.All of the "modes" of baptism (sprinkling, pouring of infant baptism) are all the inventions of men without biblical substantiation. While these modes have been used for generations by portions of Christendom, they are without Apostolic sanction or approval.
1. For the remission of sin. Jesus said in Luke 24:47 "And that repentance and remission of sins should be preached in His name and also stated that "for without the shedding of blood there is no remission of sin" (Heb. 9:22). 2. Remission means the removing of or remitting of one's sins. Beginning with the original sins of Adam brought by the fall of man which Jesus Christ the second Adam thru his sacrifice redeemed for all men (Heb.9:22; I Cor. 15:3). 3. God created man in his own image (Gen. 1 :26, 27) innocent, pure and holy. By transgressions, man lost his standing (Rom. 5:11, Eph. 2:3). Man needed a redeemer which has been supplied in the seed of the woman, which seed bruised the serpent's head (Gen. 3:15; Luke 2:10,11); this is our Lord and Saviour Jesus Christ in whom we have redemption, through his blood even the forgiveness of sins (Eph. 1 :7; Rev. 1 :5).
John the Baptist, in Matt. 3:11, said" ...he shall baptize you with the Holy Ghost and fire." Jesus, in Acts 1 :5, said" ...ye shall be baptized with the Holy Ghost not many days hence." Luke tells us in Acts 2:4 "...they were all filled with the Holy Ghost and begin to speak with other tongues (languages) as the Spirit gave them utterance." The terms "Baptize with the Holy Ghost and fire", "filled with the Holy Ghost", and the "Gift of the Holy Ghost" are synonymous terms used interchangeably in the bible.
We believe that "all true believers" received the gift of the Holy Ghost, as promised by our Lord, as a witness to the scripturally-based faith in Jesus (John 7:37-39); and that the new birth of the Spirit (John 3:5) is necessary to place the believer in the kingdom of God or the body of Christ (the Church) (I Cor. 12:12, 13). We further believe that the outpouring of the Holy Ghost on the day of Pentecost marked a "new covenant" in the Spirit's dealing with mankind as prophesied by Joel (2:28,29) and (Isa. 28:11), the Holy Ghost being the "gift" of every believer in this age of grace, both handmaidens, servants, sons and daughters. The Holy Ghost bears witness that "we are the children of God" (Rom. 8:16); it is witness to the faith of our hearts (Acts 15:7-9). The Holy Ghost does NOT indwell the believer simply because he says, "I believe" as many evangelicals teach. Paul shows that the Holy ghost comes after believing (Eph. ] :13), NOT synonymous with it. As said before, the Holy ghost is the "seal of the righteousness of the faith" which the believer has (Rom. 4:11) as circumcision was the seal of the righteousness of faith of Abraham. "Speaking with tongues" as the Spirit gives utterance (Acts 2:4) is the initial evidence of the indwelling of the Spirit; not only on the day of Pentecost, for the one hundred twenty, but for all believers for our time. Jesus told Nicodemus the wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and wither it goeth; so is EVERYONE that is born of the Spirit (John 3:8). Speaking with tongues is the "sound" of the Spirit, heard by EVERY believer. It is synonymous with the cry of the "newborn babe: in the first birth (flesh); for God has sent forth His Spirit into our hearts in the second birth (of Spirit) CRYING, Abba, Father (Rom. 8:15; Gal. 4:6). We believe that there is vast difference between (1) "speaking in OTHER tongues as the Spirit gives utterance" (2) the GIFT OF TONGUES as mentioned by Paul's letter to the I Corinthians (Chapters 12 & 14) "Speaking in other tongues as the Spirit gives utterance" is supernatural, Spirit-enforced sign or witness of the Spirit's indwelling. Isaiah predicted this in Isa. 28:11,12, at the time of "rest and refreshing", Jesus said that new tongues would be "one of the signs" following believers (Mark 16:16, 17); it was first demonstrated at Pentecost upon the Jews (Acts 2:4); it also was manifested at Caesarea Phillipi at Cornelius' house (Acts 10:45, 46) where it is evidence of the Holy Ghosts' presence in the lives of Gentiles; it happened again at Ephesus after twelve men were baptized in Jesus' Name by Paul (Acts 19:17). NOTE - "speaking in tongues" as the Spirit gives utterance (a sign of the Spirits' indwelling) is different from "the gift of tongues", one of the endowments of the Spirit. "Speaking in tongues as the Spirit gives utterance" is the experience common to ALL believers, while the "gift of tongues" is given by the Spirit to those that He wills to endow.
We repudiate and deny that the doctrine of the Trinity is substantiated by the Word of God. It is true that it is a part of the great heritage of what is known as "historian Christianity"; however, Apostolic Pentecostals do not accept all that Christendom has embraced historically. The Bible is the book of "ONE GOD" who has revealed Himself in may ways (Heb. 1:1) but more gloriously as Father, Son and Holy Ghost (not three separate, distinct persons), three manifestations of the One God for the eternal redemption of mankind. The Trinitarian formula is the attempt to explain philosophically what Jesus said could be understood by the revelation (Luke 10:21,22). It can be noted that the Apostles believed that Jesus was God (I Tim. 3:16; Isa. 9:6; Col. 2:8, 9; I John 5:20; Jude 1:25). To them Jesus Christ was the embodiment of the Father. To accept the Son was to accept the Father (I John 2:23)/ When the Gospel reached out to the Grecian world where man sought to analyze the truths that should have been received by faith, many erroneous, philosophical concepts were the results of their analytical attempts, culminating finally in the Trinitarian formula at the Council of Nicea in 325 A.D., and subsequent Councils.
As Oneness Pentecostals, we believe and hold to a three-fold manifestation of ONE GOD. His Fatherhood made necessary by His Creation; His Sonship made necessary by His redemptive plan; His Spirithood made necessary as He indwells the life of the believer. Not three Gods, but One God, who has so manifested Himself for the eternal salvation of mankind.
"For the grace of God that brought salvation hath appeared to all men, teaching us that denying ungodliness and worldly lusts, we -10 should live soberly, righteously, and Godly in this present world." (Titus 2:11, 12). "For the law was given by Moses, but grace and truth came by Jesus Christ." (John 1:17). A Christian, to keep saved, must walk with God and keep himself in the love of God (Jude 21) and in the grace of God. The word "grace" means favor. When a person transgresses and sins against God, he loses his favor. If he continues to commit sin and does not repent, he will eventually be lost and cast into the lake of fire. Read (John 15:2, 6:2; II Peter 2:20, 21 :22). Jude speaks of the backsliders of his days and their reward. (Read Heb. 6:4-6.)
"For by grace are ye saved through faith; and that not of yourselves: it is the Gift of God." (Ephesians 2:8).
Melchizedek, the priest of the most high God, gave the first Communion to our father Abraham, consisting of bread and wine. (Gen. 14: 18). Christ being made a high priest forever after the order of Melchizedek evidently administered the same. (Heb. 7:21; Matt. 26:26-29; I Cor. 11 :23-32). On the night of our Lord's betrayal, He ate the passover supper with His Apostles, after which he instituted the sacrament, and He took bread, and gave thanks, and brake it, and gave it unto them, saying, "this is my body which is given for you: this do in remembrance of me." Likewise also the cup after supper, saying, "this cup is the New Testament in my blood, which is shed for you." (Luke 22: 19, 20). Paul instructed the church how to observe it. (l Cor. 11 :23,24).
This ordinance is as much divine command as any other New Testament ordinance. Jesus gave us an example that we do even as He has done. He said that we ought to wash each others feet. And again, "If ye know these things, happy are ye if you do them." (John 13:4-17).
The physical suffering of the Lord Jesus Christ purchased healing for our bodies, as His death, burial, and resurrection provided for the salvation of our souls, for "with His stripes we are healed" (Isa. 53:5). Matthew.8:17 reads "...Himself took our infirmities, and bare our sicknesses," (I Peter 2:24). We see from this that healing for the body is in the atonement. That being true, then it is for all who believe. Jesus said of believers, ",..they shall lay hands on the sick and they shall recover." Later James wrote in his epistle to all the churches; "Is any sick among you? Let him call for the elders of the church; and let them pray over him, anointing him with oil in the name of the Lord; and the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him. Confess your faults one to another, and pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much." (James 5:14-16). We believe that our God is the "only" healer, and that miracles are performed today as in biblical times. This is to say that whatever means that may be resorted to for relief from suffering, in the final analysis, God alone sets the healing process in motion. This is NOT a condemnation of the advances of medical science not a refusal to accept their findings but rather a faith that reaches beyond their human limitations, and rests, the final outcome in His hands. It was NEVER God's intention that the "human body" the temple of the Holy Ghost "should be neglected" (I Cor. 3:16, 17) and allowed to deteriorate to the point of irreparable disease, to prove our faith in God. We believe that God can and does heal ALL MANNER OF DISEASES, and that "THESE SIGNS FOLLOW THEM THAT BELIEVE" (Mark 16:17-18). We believe that "Divine healings" are used as a "divine credential" by divine authority as "a stamp of approval" upon those ordained of God to preach His Word.
We believe tithing is God's financial plan to provide for his work and has been since the days of Abraham (Gen. 14:20); Moses law enjoyed it, and Israel practice it when she was right with God; Jesus endorsed it (Matt. 23:23), and Paul said to lay by in store as God prospered you. DO NOT rob God of his portion that is tithes and offerings (Mal. 3:8).
We believe that godly living should characterize the life and walk of all saints according to the sign and example found in I Peter 2:21; Tit. 2:11; Gal. 2:20; Heb. 12:14; I Peter 1:15-17. We believe we are to cleanse ourselves from all filthiness of the flesh (Gal. 5:19-21) and spirit, perfecting holiness in the fear of God (II Cor. 7:1) and to abstain from all appearance of evil (I Thes. 5:22) and to turn away from those who have a form of Godliness but deny the power thereof (II Tim. 3:5; I Cor. 11 :6; I Tim. 2:9; I Pet. 2:3,4). Our holiness standards are continually under attack, every device and tactic are employed to damage or to throw out of gear our spiritual life. The Bible saint today and the saints of generations ago succeeded in their walk with God not because they were exceptional in some way, but because they made full use of their faith in God's Word. Many Christians believe that holiness in not necessary. There can be no true salvation or entrance into heaven without it. No doctrine is of heaven which makes holiness unnecessary. While "holiness" primarily deals with "separation from" and "dedication to", "perfection" deals almost entirely with Christian growth. IT DOES NOT have the idea that is held by many that "one is as perfect as he knows how to be". THIS IS NOT THE NEW TESTAMENT VIEW OF PERFECTION. The words "perfect, perfecting, perfection, perfectly, perfectness" all come from the same root word, and carry some aspect of the original meaning, "complete, full, wanting nothing, complete in all parts and proportions, to make full, fill up, to bring to a full end, put in full order, prepare full, perfectly equip, full-grown, to equip out fully, to fit out accurately, precisely, exactly". This is the thought that the Apostles tried to convey, that the Christian who began his new life in Christ as "a babe" in Christ, (I Cor. 3:1-3; Heb. 5:13,14; 1 Pet. 2:1, 2), should continue in his growing in grace, through the influence of the Word and the Holy Ghost, until his disposition, attitudes, passions, knowledge, understanding are all "mature" and those of a "full grown" child of God (Heb. 5:13-14; I Cor. 13:9-12; 14:20; II Cor. 6:11-13). The purity, sanctity, holiness, of the believer depends completely upon the degree of "maturity" (perfection) reached by the believer. In that we at By The Master's Hand Church Inc. has been a conservative holiness organization and believe in inward and outward holiness: we feel it necessary to spell out our standards of holiness of dress and separation because of the day we live in and the continued conformity of many that say they are Apostolic, in this hour. We still believe and practice the following standards:
1. Females should not cut their hair or in any way cause it to be shortened or damaged. 2. Males should cut their hair as to look like males. 3. Males/Females should not wear that which pertains to the opposite sex. (Deut.22:5) 4. Male/Female should not wear shorts, bathing suits, gym trunks, or culottes. 5. Male/Female should not wear see through attire. 6. Male/Female should not wear sleeveless attire or low necklines. Male/Female should abstain from all appearance of evil and be separated from all activities that war against the soul and spirit. (Dancing, Gambling, or anything that causes lust of the flesh, lust of the eye, or the pride of life). 7. Male/Female should not practice mixed bathing (swimming in the public places where male and female are present). 8. Male/Female should not wear jewelry, also females/males should not use makeup. 9. Females should not wear mini-skirts or mini-dresses. Also, splits in skirts or dresses should be frowned upon, especially those that gap open or are revealing. At the top of the split is where the skirt or dress starts. 10. We all need to be holy, honorable vessels. Our bodies are the temple of God, and we are not our own. We need to glorify God in our body. (I Cor. 6:19-20) If we defile our bodies (the temple of God), God will destroy us. (I Cor. 3:16-17) Thank God for His standards!
"Whosoever shall put away his wife, except it be for fornication and shall marry another, committeth adultery." (Matt. 5:32; 19:9). In order to lift a higher standard in the ministry, no minister shall be accepted in this organization who has married for the second time, after his conversion, unless the first marriage was terminated by death.
We believe in nine spiritual gifts. We believe and teach the gifts are available and active in our churches today. We believe that these gifts should be desired and sought for. The gifts are set forth in the book of I Corinthians 12:1-11.
"But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance against such there is no law." (Gal. 5:22, 23). These Fruits of the Spirit are manifested in the lives of spirit filled believers today.
We disapprove of school students attending dances, dancing lessons, engaging in school activities against their religion of religious scruples and wearing gymnasium clothes which immodestly expose the body.
According to the Word of God, we firmly believe and hold that the people of God should have no connection whatsoever with secret societies, or any other organization or body wherein is a fellowship of unbelievers bound by an oath (II Cor. 6:14-18). We are exhorted by the Word of God to be content with such things as we have and be content with our wages" (I Tim. 6:8; Heb. 13:5; Luke 3:14).
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