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Doctrinal Statement/Outline of Theology The following serves two functions. First, it is a statement of the doctrinal beliefs that I, Massimo Lorenzini, hold to as true biblical teaching. Secondly, it serves as an outline for theological instruction. While some parts of the statement are original, most of it was edited by me in consultation with the doctrinal statements of others. By the way, I am wanting to revise my doctrinal statement taking into account many of the articles included in the New Covenant Confession of Faith of In-Depth Studies, especially as it relates to soteriology (however, I do not endorse New Covanant Theology as a system). You can view this statement here.
1. THE SCRIPTURES We believe the Holy Scriptures of the Old and New Testaments to be verbally and plenarily inspired of God in the original autographs. We believe the sixty-six books of the Bible to be the inerrant, infallible, revelation of God to man and as the Word of God, the supreme and final authority for all matters of faith and practice (2 Tim. 3:16, 17; 2 Pet. 1:20-21). 2. THE GODHEAD We believe in the one triune, sovereign God, eternally existing in three persons–Father, Son, and Holy Spirit–each co-eternal in being, co-identical in nature, co-equal in power and glory, and having the same attributes and perfections (Gen. 1:1; Deut. 6:4, Matt. 28:19; Jn. 1:14; Jn. 10:30; Acts 5:3-4; 2 Cor. 13:14; 1 Pet. 1:2). 3. THE PERSON AND WORK OF THE LORD JESUS CHRIST a. We believe that the Lord Jesus Christ, the eternal Son of God, became man without ceasing to be God, having been conceived by the Holy Spirit and born of the virgin Mary in order that He might reveal God and redeem sinful men (Isa. 7:14, 9:6; Lk. 1:35; Jn. 1:1-2, 14; 2 Cor. 5:19-21; Gal. 4:4-5; Phil. 2:5-8). b. We believe that the Lord Jesus Christ accomplished our redemption through His death on the cross as the sinless representative, vicarious, propitiatory, and substitutionary sacrifice; and that our redemption was made sure by His literal, physical resurrection from the dead (Acts 2:18-36; Rom. 3:24-25; Eph. 1:7; 1 Pet. 1:3-5, 2:24). c. We believe that the Lord Jesus Christ ascended into heaven and is now exalted at the right hand of God the Father where, as our High Priest, He fulfills the ministry of Representative, Intercessor, and Advocate (Acts 1:9-10; Rom. 8:34; 1 Cor. 15:1-4, 20-25; Heb. 9:24; 1 Jn. 2:1-2). d. We believe in the "blessed hope": the personal, bodily, pretribulational, premillenial, and imminent return of our Lord and Savior Jesus Christ (Matt. 24:44; Jn. 14:1-3; 1 Thess. 4:14-18; Tit. 2:11-13). 4. THE PERSON AND WORK OF THE HOLY SPIRIT a. We believe that the Holy Spirit is a divine person who convicts the world of sin, of righteousness, and of judgment; and that He is the Supernatural Agent in regeneration and sanctification, baptizing all believers at the moment of salvation into the body of Christ, indwelling and sealing them unto the day of redemption (Jn. 16:8-11; Rom. 8:9; 1 Cor. 12:12-14; 2 Cor. 3:6; Eph. 1:13-14). b. We believe that He is the Divine Teacher who assists believers to understand and appropriate the Scriptures and that it is the privilege and duty of all the saved to be filled (controlled) with the Spirit which results in the fruit of the Spirit manifesting in the believer's life (1 Cor. 2:9-16; Gal. 5:22-23; Eph. 1:17-18, 5:18; 1 Jn. 2:20,27). c. We believe that He is sovereign in the bestowal of spiritual gifts to every believer for the work of ministry and the edifying of the body of Christ (Rom. 12:3-8; 1 Cor. 12:4-11, 28; Eph. 4:7-16). d. We believe that all the edifying gifts mentioned in Scripture are present today. However, we believe that the sign gifts of tongues (languages), miracles, and healing, which were given to confirm the message of the gospel in the early church, gradually ceased as the New Testament Scriptures were completed and their authority became established (Mk. 16:17-18, 20; 1 Cor. 1:22, 14:22; Heb. 2:3-4). Although the temporary sign gifts ceased, we believe God can and does perform miracles and healing at His pleasure and that believers may call upon Him in prayer for the sick and afflicted (Jn. 15:7; 1 Jn. 14,15). We further believe that tongues are not the sign of Spirit baptism. 5. CREATION Concurrent with our belief in the inerrancy and infallibility of Scripture, we believe that the book of Genesis, as well as other Scripture passages, presents a historically accurate account of the origin of man, the fall of man, the call of Abraham, and the origin of God's chosen people, Israel. Included in this is our belief that special, recent creation of the existing universe, consisting of time, space, and matter, was accomplished in six literal, twenty-four hour days, as detailed in Genesis chapter one. We further believe that the theory of evolution is false, God having created from nothing a fully mature universe as well as a fully mature man and woman. We believe that the cataclysmic flood of the earth (Gen. 7) accounts for much of the geologic formations that many scientists interpret to have been formed over millions of years, and that this cataclysmic flood produced a great shift in the earth's environment. (For further information on creation contact the Institute for Creation Research at 1-800-628-7640). 6. SPIRIT BEINGS We believe that God created an innumerable company of sinless spirit beings. One of these, though created holy by God, sinned through pride, thereby becoming Satan, the Devil, the enemy of his Creator, the author of sin, leading a host of angels (demons) in rebellion against God. He became the god of this age and the ruler of all the powers of darkness and is destined to the judgment of an eternal punishment in the lake of fire (Gen. 3:1-19; Job 1:6-7; Isa. 14:12-17; Ezek. 29:12-19; Matt. 4:2-11, 25:41; 2 Cor. 4:3-4; Eph. 2:22; Col. 1:16; Heb. 12:22; Rev. 12:7-9, 20:10). 7. MANKIND We believe that man was created in the image of God, that he sinned and thereby incurred not only physical death but also the spiritual death which is separation from God, and that all human beings are born with a sinful nature and are now sinners by birth and by choice, positively inclined to evil, and therefore, under just condemnation to eternal ruin without defense or excuse (Gen. 1:26-27, 2:17, 3:6-7; Ps. 58:3; Rom. 1:20, 5:12-21; 1 Cor. 2:14; Eph. 2:1-3, 12). 8. SALVATION We believe that salvation is the gift of God brought to man by grace and received by personal faith in Jesus Christ, whose blood was shed on the cross for the forgiveness of our sins. We further believe that works contribute nothing to salvation (Jn. 1:12; Eph. 1:7, 2:8-10; 1 Pet. 1:18-19). 9. THE ETERNAL SECURITY AND ASSURANCE OF THE BELIEVER a. We believe, because of the eternal purpose of God, the nature of the Word and promise of God, and the immutability of the unchangeable covenants of God, that all the redeemed, once saved, are kept by the power of God, indwelt and sealed by the Holy Spirit, and interceded for by Christ and are therefore secure in Christ forever (Jn. 6:37-40, 10:27-30, 17:11; Rom. 8:1, 29, 30, 38, 39; 1 Cor. 1:4-8; 2 Tim. 1:12; 1 Pet. 1:5; Jude 24). b. We believe that it is the privilege of believers to rejoice in the assurance of their salvation through the testimony of God's Word which, however, clearly forbids the use of Christian liberty as a license to sin (Rom 13:13-14; Gal. 5:13; Tit. 2:11-15; 1 Jn. 3:14, 5:10-13). 10. SANCTIFICATION We believe that sanctification is a setting apart unto God (Jn 17:17, 19). It consists of three steps in the believer's life: a. Positional: Every believer, by his being "in Christ" and partaking of all He is, has a complete standing before God (1 Cor. 1:2, 30, 6:11; Heb. 10:10, 14). This takes place in the believer's past, at the moment of salvation, and is simultaneous with justification and regeneration. b. Progressive: Yet every believer, because he retains a sin nature, lives in a present state that is imperfect to the extent that he fails to appropriate the power of the Holy Spirit by which to live the Christian life. Therefore, he is in need of a progressive sanctification by growing in grace unto spiritual maturity (2 Cor. 3:18, 7:1; Eph. 4:24; Heb. 12:10). This takes place in the believer's present. c. Ultimate: Every believer will be fully and completely sanctified when he shall see the Lord and shall be like Him (Rom. 8_29; Eph. 5:25-27; 2 Cor. 3:18; 1 Jn. 3:2). This takes place in the believer's future and is referred to as glorification. 11. THE CHURCH a. We believe that the universal church, which is the body and bride of Christ, is made up of all born-again persons (Eph. 1:22, 23; 1 Cor. 12:12-14; Rom. 12:5). b. We believe that the local church is a company of believers in Jesus Christ; baptized on an acceptable confession of faith; associated for worship, ministry, fellowship, teaching, and evangelism to all peoples; and having two offices: elder and deacon, which positions are to be held by men only (Matt. 22:36-40, 28:18-20; Acts 1:8, 2:41-42, 10:47-48; Phil. 1:1; 1 Tim. 2:12, 3:1-13; Heb. 10:25). c. We believe that churches should be governed by a plurality of elders who meet scriptural qualifications. We believe that church members are commanded in the New Testament to submit to the leadership of such elders and that the elders are to be blameless in conduct and word (Acts 11:30, 14:23, 20:17, 28-31; 21:18; Phil. 1:1; 1 Thess. 5:12-13; 1 Tim. 3:1-7; Tit. 1:5-8; Heb. 13:7, 17; 1 Pet. 5:1-3). d. We believe that the establishment and continuance of local churches is clearly taught and defined in the New Testament Scriptures (Acts 14:27, 20:17, 28-32; Tit. 1:5-11). e. We believe in the autonomy of the local church, free of any external authority or control (Acts 13:1-4, 15:19-31, 20:28; Rom. 16:1, 4; 1 Cor. 3:9, 16, 5:4-7, 13; 1 Pet. 5:1-4). f. We believe in the separation of the church and state. A free church in a free state is the Christian ideal. 12. BAPTISM AND THE LORD'S SUPPER a. We believe in believer's water baptism by immersion as the outward display of the inward reality of salvation and identification with Christ (Matt. 28:19-20; Acts 2:38, 8:36-38, 10:47-48; Rom. 6:3-5). b. We believe the Lord's Supper is a symbolic act of obedience whereby members of the church, through partaking of the bread and fruit of the vine, memorialize the death of the Redeemer and anticipate His second coming (Lk. 22:14-20; Acts 2:41-42; 1 Cor. 11:23-32). 13. SEPARATION We believe that separation is a doctrine as well as a practice and that the separation principle runs through the entire Bible. We believe that true spiritual fellowship is the result of common faith and practice. We believe there are several aspects of biblical separation. a. Political Separation: the separation of the church and the state (John 18:36-37; Rom. 13:1-6; 2 Cor. 10:3-6; 2 Tim. 2:24-26; 1 Pet. 2:13-17). b. Personal Separation: the separation of the believer from sin in order to serve God (Josh. 24:15; Rom. 12:1-2, 14; 2 Cor. 6:14-7:1; Eph. 5:15-18; Tit. 3:10; 1 Jn. 2:15-17, 4:1; 2 Jn. 10-11). c. Ecclesiastical Separation: the separation of the church from apostasy (2 Cor. 6:14-18; Eph. 5:11-15; 2 Tim. 4:2-4; 2 Jn. 10-11). d. Familial Separation: the separation of the believer from an erring brother, when doctrinal or ethical compromise creeps into his life or ministry (Rom. 16:17; 1 Cor. 5:11; 2 Thess. 3:6, 14-15). 14. DISPENSATIONALISM We believe that the Scriptures interpreted in their natural, literal sense reveal divinely determined dispensations or rules of life which define man's responsibilities in successive ages. These dispensations are not differing ways of salvation, but rather divinely ordered stewardships by which God directs man according to his purpose. Three of these–the age of law, the age of the Church, and the age of the millenial kingdom–are the subjects of detailed revelation in Scripture (Jn. 1:17; 1 Cor. 9:17; 2 Cor. 3:9-18; Gal. 3:13-25; Eph. 1:10, 3:2-10; Col. 1:24-25; Heb. 7:19; Rev. 20:2-6). 15. THE CONSUMMATION a. We 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 judgement and that the age will end with fearful apostasy (Matt. 24:3,10; 1 Tim. 4:1-3; 2 Tim. 3:1-5, 4:3-4). b. We believe that the next great event in the fulfillment of prophecy will be the coming of the Lord Jesus in the air to receive to Himself the dead in Christ and the believers who are alive at His coming, otherwise known as the rapture and translation of the Church (1 Cor. 15:51-57; Phil. 3:20; 1 Thess. 1:9-10, 4:13-18; Tit. 2:11-14). c. We believe that the rapture of the Church will be followed by the fulfillment of Israel's seventieth week, the latter half of which is the time of Jacob's trouble, the great tribulation (Jer. 30:7; Dan. 9:27; Matt. 24:15-21; Rev. 6:1-17). d. We believe that the great tribulation will be climaxed by the (premillenial) return of the Lord Jesus Christ to earth to set up His kingdom (Zech. 14:4-11; Matt. 24:15-25, 46; 2 Thess. 1:7-10; Rev. 20:6). 16. THE ETERNAL STATE a. We believe in the bodily resurrection of all men, the saved to eternal life and the unsaved to judgement and everlasting punishment (Matt. 25:46; Jn. 5:28-29, 11:25-26; Rev. 20:5-6, 12-13). b. We believe that the souls of the redeemed are, at death, absent from the body and present with the Lord, where in conscious state they await the first resurrection, when soul and body are reunited to be glorified forever with the Lord (Lk. 23:43; 2 Cor. 5:8; Phil. 1:23, 3:21; 1 Thess. 4:16-17; Rev. 20:4-6). c. We believe that the souls of unbelievers remain after death in conscious misery until the second resurrection, when with soul and body reunited, they shall appear at the Great White Throne of Judgement and shall be cast into the Lake of Fire, not to be annihilated, but to suffer everlasting, conscious punishment (Matt. 25:41-46; Lk. 16:9-26; 2 Thess. 1:7-9; Rev. 20:11-15). 17. MISSIONS We believe that it is the privilege and obligation of believers to witness by life and by word to the truths of Holy Scripture and to seek to proclaim the Gospel to all nations so that there might be a great multitude from every nation, tribe, ethnic group, and language group who believe on the Lord Jesus Christ (Matt. 28:19-20; Mk. 16:15; Lk. 24:46-48; Jn. 20:21; Acts 1:8; 2 Cor. 5:19-20). 18. STEWARDSHIP We believe that God is the source of all blessings, temporal and spiritual; all that we have and are we owe to Him. Christians have a spiritual debtorship to God, a holy trusteeship in the gospel, and a binding stewardship in their possessions. They are therefore under obligation to serve Him with their time, talents, and material possessions; and should recognize all these as entrusted to them to use for the glory of God and for helping others. Although tithing (giving a tenth) is not required for New Testament Christians, according to the Scriptures, Christians should contribute of their means cheerfully, regularly, systematically, proportionately, and liberally for the advancement of the Redeemer's cause on earth. We also believe that God entrusted man with the stewardship of His creation (Gen.1:26-30, 2:15, 14:20; Prov. 3:9-10, 27-28; Ps. 8:5-8; Ps. 115:16; Matt. 6:1-4; Rom. 12:1-2; 1 Cor. 4:1-2, 6:19-20, 12, 16:1-4; 2 Cor. 8-9, 12:15; Phil. 4:10-19; 1 Pet. 1:18-19). 19. RELIGIOUS LIBERTY God alone is Lord of the conscience, and He has left it free from the doctrines and commandments of men which are contrary to His Word or not contained in it. Church and State should be separate. The state owes to every church protection and full freedom in the pursuit of its spiritual ends. In providing for such freedom no ecclesiastical group or denomination should be favored by the state more than others. Civil government being ordained of God, it is the duty of Christians to render loyal obedience thereto in all things not contrary to the revealed will of God. The church should not resort to the civil power to carry on its work. The gospel of Christ contemplates spiritual means alone for the pursuit of its ends. The state has no right to impose penalties for religious opinions of any kind. The state has no right to impose taxes for the support of any form of religion. A free church in a free state is the Christian ideal, and this implies the right of free and unhindered access to God on the part of all men, and the right to form and propagate opinions in the sphere of religion without interference by the civil power. Regarding individual religious liberty, we believe in individual soul freedom. We believe individuals have the right to choose their own beliefs. We believe that Christians are under compulsion by God to preach the gospel to all men, but that Christians are to endeavor to win men by persuasion through the power of the gospel and the Holy Spirit, not through coercion of any kind (Gen. 1:27, 2:7; Matt. 6:6-7, 24, 16:26, 22:21; Jn. 8:36; Acts 4:19-20; Rom. 6:1-2, 13:1-7; Gal. 5:1, 13; Phil. 3:20; 1 Tim. 2:1-2; Jam. 4:12; 1 Pet. 2:12-17, 3:11-17, 4:12-19).
MOVEMENTS CONTRARY TO THE FAITH A. ECUMENISM Ecumenism is that movement which seeks the organizational unity of all Christianity and ultimately of all religions. Its principal advocates are the World Council of Churches and the National Council of the Churches of Christ in the United States of America. B. ECUMENICAL EVANGELISM AND MINISTRY Ecumenical evangelism and ministry is the effort to promote the gospel by bringing all Christians together with theological liberals and/or Roman Catholics and other divergent groups. C. NEO-ORTHODOXY Neo-Orthodoxy is that theological movement which affirms: the transcendence of God, the finiteness and sinfulness of man, and the necessity of supernatural divine revelation of truth; but, while using evangelical terminology, seriously departs from orthodoxy: in accepting the views of destructive higher criticism, in denying the inerrancy of the Bible as historic revelation, in accepting religious experience as the criterion of truth, and in abandoning important fundamentals of the Christian faith. D. NEW-EVANGELICALISM New-Evangelicalism refers to that movement within evangelicalism characterized by a toleration of and a dialogue with theological liberalism. Its essence is seen in an emphasis upon the social application of the gospel and weak or unclear doctrines of: the inspiration of Scripture, biblical creationism, eschatology, dispensationalism, and separation. It is further characterized by an attempt to accommodate biblical Christianity and make it acceptable to the modern mind. E. THE CHARISMATIC MOVEMENT The Charismatic movement is that movement which places emphasis on subjective Bible teaching, the spiritual gifts of tongues, healings, miracles, and prophecy, and spiritual experience over biblical doctrine. Many aberrant teachings have come from the Charismatic movement such as the prosperity (health and wealth) gospel, speaking in tongues as evidence of the baptism of the Holy Spirit, laughing revival, and getting drunk in the spirit, just to name a few. F. EVANGELICALS AND CATHOLICS TOGETHER Evangelicals and Catholics Together is a movement led by Chuck Colson and Richard John Neuhaus to unite Evangelicals and Catholics as fellow Christians and co-laborers in the gospel. The movement is motivated by a desire to downplay doctrine in order to join forces to fight the moral landslide in our society. We believe that these movements are out of harmony with the Word of God, even though genuinely saved people may exist within them, and are to be the object of reproof by biblically grounded Christians.
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