Deut ; Mark ; Isa. Gen ; ; Rom We believe that the Condition to Salvation is found in the grace of God, which brings salvation, has appeared to all men, through the preaching of repentance toward God and faith in the Lord Jesus Christ, man is saved by the washing of regeneration and renewing of the Holy Ghost, and being justified by grace through faith he becomes an heir of God according to the hope of eternal life. Titus ; Rom ; Luke ; Titus We believe that the Evidence of Salvation is experienced in the inward evidence to the believer of his salvation is the direct witness of the Spirit.
Rom The outward evidence of all men is a life of righteousness and true holiness. Heb We believe in the ordinance of baptism by burial with Christ should be observed as commanded in the Scriptures by all who have repented and, in their hearts, have truly believed on Christ as Savior and Lord. In so doing, their body is washed in pure water as an outward symbol of cleaning, while their hearts have already been sprinkled with the blood of Christ, as inner cleansing.
Thus they declare to the world that they have died with Jesus and that they have also been raised with Him to walk in newness of life. Matt ; Acts ; Rom ; Acts ; Heb We believe that all believers are entitled, and should ardently expect, and earnestly seek, the promise of the Father, the baptism with the Holy Ghost and Fire, according to the command of our Lord Jesus Christ.
This was the normal experience of all in the early Christian Church. With it comes enduements of power for life and service, the bestowment of gifts and their uses in the work of the ministry. Luke ; Acts ; I Cor. We believe that the baptism of the believers with the Holy Ghost is accompanied by the initial physical sign of the speaking with other tongues as the Spirit of God gives them utterance. Acts The speaking in tongues, in this instance, is the same in essence as the gift of tongues I Cor , 28 , but different in the purpose and use.
We believe that the Scriptures teach a life of holiness without which no man shall see the Lord. I Thess , 24; I John We believe that marriage is ordained by God Himself. It is an intimate and complementing union between a man and a woman in matrimony for which the two become one physically, for their whole lives.
We believe that the Church is the Body of Christ, the habitation of God through the Spirit, with divine appointments for the fulfillment of her great commission. Each believer born of the Spirit is an integral part of the General Assembly and Church of the First Born which are written in heaven. Eph , 23; ; Heb We believe that a divinely called and Scripturally ordained ministry has been provided by our Lord for a two-fold purpose: 1 the evangelization of the world, and 2 the edifying of the body of Christ. Mark ; Eph We believe deliverance from sickness is provided for in the atonement and is the privilege of all believers.
Isaiah , 5; Matt , 17; Josh , We believe that the resurrection of those who have fallen asleep in Christ and their translation together with those who are alive and remain unto the coming of the Lord is the imminent and blessed hope of the Church. We believe that the devil and his angels, the beast and the false prophet, and whosoever is not found written in the Book of Life, shall be consigned to everlasting punishment in the lake which burneth with fire and brimstone, which is the second death.
Rev We believe that we, according to His promise, look for new heavens and a new earth wherein dwelleth righteousness. II Pet ; Rev The Associate of Biblical Studies program is a 60 semester unit program based upon the study of key books of the Bible and a survey of key doctrines. The program introduces the student to a wide variety of general Bible courses and doctrines, giving the student a grasp of in-depth Bible study and introducing them to the issues and complexity of formal Bible study. Additionally, the students are given classes in aspects of general ministry to include the following: basics of counseling, administration, and conflict resolution.
Archaeology and prophecy, as well as how to study and interpret the bible are also reviewed in this seven chapter course. It prepares the student through the use of a commentary-style summary of each of the verses of this first part of Romans. It is designed to both acquaint the student with a thorough knowledge of the text, as well as a thorough comprehension of the major doctrines of Salvation and the central teaching that man is saved by grace through faith.
It emphasizes the doctrine of the Church as the body of Christ, as well as the exalted privileges of members of that Body.
Bible Studies and Book Groups
BS — Eschatology: This course will teach the dispensational approach to interpretation. This approach is marked by being futuristic with the imminent return of Christ Jesus our Lord and King. And the study of the major end-time prophecies is presented. It is written in commentary format, but with a carefully placed focus on application for the Christian life. This focus will enable pastors, teachers, and laymen to use its content for sermons and Bible studies.
It is an excellent book for students to study and review the Old Testament sacrificial system and exalt the fulfillment of the Law in the Person of Jesus Christ. BS — Psalm An interesting look at the most quoted Psalm of King David through the eyes of a 20th century shepherd and the discoveries of who our Shepherd really is to us. No other book of the New Testament sets forth more fully or defends the universal lordship of Christ more thoroughly than does this book.
Study book purchase is necessary 5. Study book purchase is necessary. The two major themes of both I and II Thessalonians is the return of Jesus Christ and the ministry of the local church. In these two letters, Paul balances the prophetical and the practical. BS — Thessalonians II: continuation from I Thessalonians And Paul insists that the doctrine of the return of Jesus Christ be more than a doctrine — that it be a dynamic in our lives and in the ministry of our churches.
A very detailed study on the entire book of Revelation with commentary by Brother Reuben Fillon, whose expertise is prophecy and teaching. The Lord shows us in Galatians how wrong we are and how right we can be if we would let the Holy Spirit take over. Everything in this life has a beginning, and so does the bible: Genesis is the book of beginnings. In the first eleven chapters you will discover the beginning of the universe, the earth, human life, sin, death, and redemption. There are ironies within the different stages of life.
23. The Good Shepherd (John 10:1-18)
The youthful side of life desires privilege without the responsibility. We want lots of privilege with God, but we are not willing to pay the price.
This is what you will discover in the life of Abraham in Genesis His three stages of faith that enabled Abraham to obey God. Wiersbe states that he called this book Be Authentic because in it you will study the lives of three Bible characters who were authentic: Isaac, Jacob, and Joseph.
God is looking for authentic people. Do you want to be one of them? Tend the flock of God that is your charge, not by constraint but willingly, not for shameful gain but eagerly, not as domineering over those in your charge but being examples to the flock. And when the chief Shepherd is manifested you will obtain the unfading crown of glory" 1 Pt. In the Church and on behalf of the Church, priests are a sacramental representation of Jesus Christ - the head and shepherd - authoritatively proclaiming his word, repeating his acts of forgiveness and his offer of salvation - particularly in baptism, penance and the Eucharist, showing his loving concern to the point of a total gift of self for the flock, which they gather into unity and lead to the Father through Christ and in the Spirit.
In a word, priests exist and act in order to proclaim the Gospel to the world and to build up the Church in the name and person of Christ the head and shepherd.
This is the ordinary and proper way in which ordained ministers share in the one priesthood of Christ. By the sacramental anointing of holy orders, the Holy Spirit configures them in a new and special way to Jesus Christ the head and shepherd; he forms and strengthens them with his pastoral charity; and he gives them an authoritative role in the Church as servants of the proclamation of the Gospel to every people and of the fullness of Christian life of all the baptized.
The truth of the priest as it emerges from the Word of God, that is, from Jesus Christ himself and from his constitutive plan for the Church, is thus proclaimed with joyful gratitude by the Preface of the liturgy of the Chrism Mass: "By your Holy Spirit you anointed your only Son high priest of the new and eternal covenant. With wisdom and love you have planned that this one priesthood should continue in the Church. Christ gives the dignity of a royal priesthood to the people he has made his own.
From these, with a brother's love, he chooses men to share his sacred ministry by the laying on of hands. He appointed them to renew in his name the sacrifice of redemption as they set before your family his paschal meal. He calls them to lead your holy people in love, nourish them by your word and strengthen them through the sacraments.
Father, they are to give their live in your service and for the salvation of your people as they strive to grow in the likeness of Christ and honor you by their courageous witness of faith and love. The priest's fundamental relationship is to Jesus Christ, head and shepherd. But intimately linked to this relationship is the priest's relationship with the Church. It is not a question of "relations" which are merely juxtaposed, but rather of ones which are interiorly united in a kind of mutual immanence.
The priest's relation to the Church is inscribed in the very relation which the priest has to Christ, such that the "sacramental representation" to Christ serves as the basis and inspiration for the relation of the priest to the Church. In this sense the synod fathers wrote: "Inasmuch as he represents Christ the head, shepherd and spouse of the Church, the priest is placed not only in the Church but also in the forefront of the Church.
- 23. The Good Shepherd (John 10:1-18)?
- Counterculture of the 1960s (World History)?
- Environmental Permits: A Time-Saving Guide?
- Introduction to Sustainability.
- No Room for Mistakes: British and Allied Submarine Warfare, 1939-1940.
The priesthood, along with the word of God and the sacramental signs which it serves, belongs to the constitutive elements of the Church. The ministry of the priest is entirely on behalf of the Church; it aims at promoting the exercise of the common priesthood of the entire People of God; it is ordered not only to the particular Church but also to the universal Church Presbyterorum Ordinis, 10 , in communion with the bishop, with Peter and under Peter. Through the priesthood of the bishop, the priesthood of the second order is incorporated in the apostolic structure of the Church. In this way priests, like the apostles, act as ambassadors of Christ cf.
This is the basis of the missionary character of every priest. Therefore, the ordained ministry arises with the Church and has in bishops, and in priests who are related to and are in communion with them, a particular relation to the original ministry of the apostles - to which it truly "succeeds" - even though with regard to the latter it assumes different forms. Consequently, the ordained priesthood ought not to be thought of as existing prior to the Church, because it is totally at the service of the Church.
Best Biblical Studies Podcasts ()
Nor should it be considered as posterior to the ecclesial community, as if the Church could be imagined as already established without this priesthood. In particular, "the priest minister is the servant of Christ present in the Church as mystery, communion and mission. In virtue of his participation in the 'anointing' and 'mission' of Christ, the priest can continue Christ's prayer, word, sacrifice and salvific action in the Church. In this way, the priest is a servant of the Church as mystery because he actuates the Church's sacramental signs of the presence of the risen Christ.
He is a servant of the Church as communion because - in union with the bishop and closely related to the presbyterate - he builds up the unity of the Church community in the harmony of diverse vocations, charisms and services. Finally, the priest is a servant to the Church as mission because he makes the community a herald and witness of the Gospel. Thus, by his very nature and sacramental mission, the priest appears in the structure of the Church as a sign of the absolute priority and gratuitousness of the grace given to the Church by the risen Christ.
Through the ministerial priesthood the Church becomes aware in faith that her being comes not from herself but from the grace of Christ in the Holy Spirit. The apostles and their successors, inasmuch as they exercise an authority which comes to them from Christ, the head and shepherd, are placed - with their ministry - in the fore front of the Church as a visible continuation and sacramental sign of Christ in his own position before the Church and the world, as the enduring and ever new source of salvation, he "who is head of the Church, his body, and is himself its savior" Eph.
By its very nature, the ordained ministry can be carried out only to the extent that the priest is united to Christ through sacramental participation in the priestly order, and thus to the extent that he is in hierarchical communion with his own bishop. The ordained ministry has a radical "communitarian form" and can only be carried out as "a collective work.
The ministry of priests is above all communion and a responsible and necessary cooperation with the bishop's ministry, in concern for the universal Church and for the individual particular churches, for whose service they form with the bishop a single presbyterate. Each priest, whether diocesan or religious, is united to the other members of this presbyterate on the basis of the sacrament of holy orders and by particular bonds of apostolic charity, ministry and fraternity All priests in fact, whether diocesan or religious, share in the one priesthood of Christ the head and shepherd; "they work for the same cause, namely, the building up of the body of Christ, which demands a variety of functions and new adaptations, especially at the present time," 32 and is enriched down the centuries by ever new charisms.
Finally, because their role and task within the Church do not replace but promote the baptismal priesthood of the entire People of God, leading it to its full ecclesial realization, priests have a positive and helping relationship to the laity. Priests are there to serve the faith, hope and charity of the laity. They recognize and uphold, as brothers and friends, the dignity of the laity as children of God and help them to exercise fully their specific role in the overall context of the Church's mission.