About DTS

DTS Doctrinal Statement

Essential Doctrinal Commitments (for students)

While our faculty and board annually affirm their agreement with the full doctrinal statement (below), students need only agree with these seven essentials:

  1. the Trinity
  2. the full deity and humanity of Christ
  3. the spiritual lostness of the human race
  4. the substitutionary atonement and bodily resurrection of Christ
  5. salvation by faith alone in Christ alone
  6. the physical return of Christ
  7. the authority and inerrancy of Scripture.

Full Doctrinal Statement (for Seminary faculty and board)

Article I—The Scriptures

We believe that "all Scripture is given by inspiration of God,” by which we understand the whole Bible is inspired in the sense that holy men of God “were moved by the Holy Spirit” to write the very words of Scripture. We believe that this divine inspiration extends equally and fully to all parts of the writings—historical, poetical, doctrinal, and prophetical—as appeared in the original manuscripts. We believe that the whole Bible in the originals is therefore without error. We believe that all the Scriptures center about the Lord Jesus Christ in His person and work in His first and second coming, and hence that no portion, even of the Old Testament, is properly read, or understood, until it leads to Him. We also believe that all the Scriptures were designed for our practical instruction (Mark 12:26, 36; 13:11; Luke 24:27, 44; John 5:39; Acts 1:16; 17:2–3; 18:28; 26:22–23; 28:23; Rom. 15:4; 1 Cor. 2:13; 10:11; 2 Tim. 3:16; 2 Pet. 1:21).

Article II—The Godhead

We believe that the Godhead eternally exists in three persons—the Father, the Son, and the Holy Spirit—and that these three are one God, having precisely the same nature, attributes, and perfections, and worthy of precisely the same homage, confidence, and obedience (Matt. 28:18–19; Mark 12:29; John 1:14; Acts 5:3–4; 2 Cor. 13:14; Heb. 1:1–3; Rev. 1:4–6).

Article III—Angels, Fallen and Unfallen

We believe that God created an innumerable company of sinless, spiritual beings, known as angels; that one, “Lucifer, son of the morning”—the highest in rank—sinned through pride, thereby becoming Satan; that a great company of the angels followed him in his moral fall, some of whom became demons and are active as his agents and associates in the prosecution of his unholy purposes, while others who fell are “reserved in everlasting chains under darkness unto the judgment of the great day” (Isa. 14:12–17; Ezek. 28:11–19; 1 Tim. 3:6; 2 Pet. 2:4; Jude 6).

We believe that Satan is the originator of sin, and that, under the permission of God, he, through subtlety, led our first parents into transgression, thereby accomplishing their moral fall and subjecting them and their posterity to his own power; that he is the enemy of God and the people of God, opposing and exalting himself above all that is called God or that is worshiped; and that he who in the beginning said, “I will be like the most High,” in his warfare appears as an angel of light, even counterfeiting the works of God by fostering religious movements and systems of doctrine, which systems in every case are characterized by a denial of the efficacy of the blood of Christ and of salvation by grace alone (Gen. 3:1–19; Rom. 5:12–14; 2 Cor. 4:3–4; 11:13–15; Eph. 6:10–12; 2 Thess. 2:4; 1 Tim. 4:1–3). We believe that Satan was judged at the Cross, though not then executed, and that he, a usurper, now rules as the “god of this world”; that, at the second coming of Christ, Satan will be bound and cast into the abyss for a thousand years, and after the thousand years he will be loosed for a little season and then “cast into the lake of fire and brimstone,” where he “shall be tormented day and night for ever and ever” (Col. 2:15; Rev. 20:1–3, 10). We believe that a great company of angels kept their holy estate and are before the throne of God, from whence they are sent forth as ministering spirits to minister for them who shall be heirs of salvation (Luke 15:10; Eph. 1:21; Heb. 1:14; Rev. 7:12). We believe that man was made lower than the angels; and that, in His incarnation, Christ took for a little time this lower place that He might lift the believer to His own sphere above the angels (Heb. 2:6–10).

Article IV—Man, Created and Fallen

We believe that man was originally created in the image and after the likeness of God, and that he fell through sin, and, as a consequence of his sin, lost his spiritual life, becoming dead in trespasses and sins, and that he became subject to the power of the devil. We also believe that this spiritual death, or total depravity of human nature, has been transmitted to the entire human race of man, the Man Christ Jesus alone being excepted; and hence that every child of Adam is born into the world with a nature which not only possesses no spark of divine life, but is essentially and unchangeably bad apart from divine grace (Gen. 1:26; 2:17; 6:5; Pss. 14:1–3; 51:5; Jer. 17:9; John 3:6; 5:40; 6:35; Rom. 3:10–19; 8:6–7; Eph. 2:1–3; 1 Tim. 5:6; 1 John 3:8).

Article V—The Dispensations

We believe that the dispensations are stewardships by which God administers His purpose on the earth through man under varying responsibilities. We believe that the changes in the dispensational dealings of God with man depend on changed conditions or situations in which man is successively found with relation to God, and that these changes are the result of the failures of man and the judgments of God. We believe that different administrative responsibilities of this character are manifest in the biblical record, that they span the entire history of mankind, and that each ends in the failure of man under the respective test and in an ensuing judgment from God. We believe that three of these dispensations or rules of life are the subject of extended revelation in the Scriptures, viz., the dispensation of the Mosaic Law, the present dispensation of grace, and the future dispensation of the millennial kingdom. We believe that these are distinct and are not to be intermingled or confused, as they are chronologically successive.

We believe that the dispensations are not ways of salvation nor different methods of administering the so-called Covenant of Grace. They are not in themselves dependent on covenant relationships but are ways of life and responsibility to God which test the submission of man to His revealed will during a particular time. We believe that if man does trust in his own efforts to gain the favor of God or salvation under any dispensational test, because of inherent sin his failure to satisfy fully the just requirements of God is inevitable and his condemnation sure.

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

We believe that it has always been true that “without faith it is impossible to please” God (Heb. 11:6), and that the principle of faith was prevalent in the lives of all the Old Testament saints. However, we believe that it was historically impossible that they should have had as the conscious object of their faith the incarnate, crucified Son, the Lamb of God (John 1:29), and that it is evident that they did not comprehend as we do that the sacrifices depicted the person and work of Christ. We believe also that they did not understand the redemptive significance of the prophecies or types concerning the sufferings of Christ (1 Pet. 1:10–12); therefore, we believe that their faith toward God was manifested in other ways as is shown by the long record in Hebrews 11:1–40. We believe further that their faith thus manifested was counted unto them for righteousness (cf. Rom. 4:3 with Gen. 15:6; Rom. 4:5–8; Heb. 11:7).

Article VI—The First Advent

We believe that, as provided and purposed by God and as preannounced in the prophecies of the Scriptures, the eternal Son of God came into this world that He might manifest God to men, fulfill prophecy, and become the Redeemer of a lost world. To this end He was born of the virgin, and received a human body and a sinless human nature (Luke 1:30–35; John 1:18; 3:16; Heb. 4:15).

We believe that, on the human side, He became and remained a perfect man, but sinless throughout His life; yet He retained His absolute deity, being at the same time very God and very man, and that His earth-life sometimes functioned within the sphere of that which was human and sometimes within the sphere of that which was divine (Luke 2:40; John 1:1–2; Phil. 2:5–8).

We believe that in fulfillment of prophecy He came first to Israel as her Messiah-King, and that, being rejected of that nation, He, according to the eternal counsels of God, gave His life as a ransom for all (John 1:11; Acts 2:22–24; 1 Tim. 2:6).

We believe that, in infinite love for the lost, He voluntarily accepted His Father’s will and became the divinely provided sacrificial Lamb and took away the sin of the world, bearing the holy judgments against sin which the righteousness of God must impose. His death was therefore substitutionary in the most absolute sense—the just for the unjust—and by His death He became the Savior of the lost (John 1:29; Rom. 3:25–26; 2 Cor. 5:14; Heb. 10:5–14; 1 Pet. 3:18).

We believe that, according to the Scriptures, He arose from the dead in the same body, though glorified, in which He had lived and died, and that His resurrection body is the pattern of that body which ultimately will be given to all believers (John 20:20; Phil. 3:20–21).

We believe that, on departing from the earth, He was accepted of His Father and that His acceptance is a final assurance to us that His redeeming work was perfectly accomplished (Heb. 1:3).

We believe that He became Head over all things to the church which is His body, and in this ministry He ceases not to intercede and advocate for the saved (Eph. 1:22–23; Heb. 7:25; 1 John 2:1).

Article VII—Salvation Only Through Christ

We believe that, owing to universal death through sin, no one can enter the kingdom of God unless born again; and that no degree of reformation however great, no attainments in morality however high, no culture however attractive, no baptism or other ordinance however administered, can help the sinner to take even one step toward heaven; but a new nature imparted from above, a new life implanted by the Holy Spirit through the Word, is absolutely essential to salvation, and only those thus saved are sons of God. We believe, also, that our redemption has been accomplished solely by the blood of our Lord Jesus Christ, who was made to be sin and was made a curse for us, dying in our room and stead; and that no repentance, no feeling, no faith, no good resolutions, no sincere efforts, no submission to the rules and regulations of any church, nor all the churches that have existed since the days of the Apostles can add in the very least degree to the value of the blood, or to the merit of the finished work wrought for us by Him who united in His person true and proper deity with perfect and sinless humanity (Lev. 17:11; Isa. 64:6; Matt. 26:28; John 3:7–18; Rom. 5:6–9; 2 Cor. 5:21; Gal. 3:13; 6:15; Eph. 1:7; Phil. 3:4–9; Titus 3:5; James 1:18; 1 Pet. 1:18–19, 23).

We believe that the new birth of the believer comes only through faith in Christ and that repentance is a vital part of believing, and is in no way, in itself, a separate and independent condition of salvation; nor are any other acts, such as confession, baptism, prayer, or faithful service, to be added to believing as a condition of salvation (John 1:12; 3:16, 18, 36; 5:24; 6:29; Acts 13:39; 16:31; Rom. 1:16–17; 3:22, 26; 4:5; 10:4; Gal. 3:22).

Article VIII—The Extent of Salvation

We believe that when an unregenerate person exercises that faith in Christ which is illustrated and described as such in the New Testament, he passes immediately out of spiritual death into spiritual life, and from the old creation into the new; being justified from all things, accepted before the Father according as Christ His Son is accepted, loved as Christ is loved, having his place and portion as linked to Him and one with Him forever. Though the saved one may have occasion to grow in the realization of his blessings and to know a fuller measure of divine power through the yielding of his life more fully to God, he is, as soon as he is saved, in possession of every spiritual blessing and absolutely complete in Christ, and is therefore in no way required by God to seek a so-called “second blessing,” or a “second work of grace” (John 5:24; 17:23; Acts 13:39; Rom. 5:1; 1 Cor. 3:21–23; Eph. 1:3; Col. 2:10; 1 John 4:17; 5:11–12).

Article IX—Sanctification

We believe that sanctification, which is a setting-apart unto God, is threefold: It is already complete for every saved person because his position toward God is the same as Christ’s position. Since the believer is in Christ, he is set apart unto God in the measure in which Christ is set apart unto God. We believe, however, that he retains his sin nature, which cannot be eradicated in this life. Therefore, while the standing of the Christian in Christ is perfect, his present state is no more perfect than his experience in daily life. There is, therefore, a progressive sanctification wherein the Christian is to “grow in grace,” and to “be changed” by the unhindered power of the Spirit. We believe also that the child of God will yet be fully sanctified in his state as he is now sanctified in his standing in Christ when he shall see his Lord and shall be “like Him” (John 17:17; 2 Cor. 3:18; 7:1; Eph. 4:24; 5:25–27; 1 Thess. 5:23; Heb. 10:10, 14; 12:10).

Article X—Eternal Security

We believe that, because of the eternal purpose of God toward the objects of His love, because of His freedom to exercise grace toward the meritless on the ground of the propitiatory blood of Christ, because of the very nature of the divine gift of eternal life, because of the present and unending intercession and advocacy of Christ in heaven, because of the immutability of the unchangeable covenants of God, because of the regenerating, abiding presence of the Holy Spirit in the hearts of all who are saved, we and all true believers everywhere, once saved shall be kept saved forever. We believe, however, that God is a holy and righteous Father and that, since He cannot overlook the sin of His children, He will, when they persistently sin, chasten them and correct them in infinite love; but having undertaken to save them and keep them forever, apart from all human merit, He, who cannot fail, will in the end present every one of them faultless before the presence of His glory and conformed to the image of His Son (John 5:24; 10:28; 13:1; 14:16–17; 17:11; Rom. 8:29; 1 Cor. 6:19; Heb. 7:25; 1 John 2:1–2; 5:13; Jude 24).

Article XI—Assurance

We believe it is the privilege, not only of some, but of all who are born again by the Spirit through faith in Christ as revealed in the Scriptures, to be assured of their salvation from the very day they take Him to be their Savior and that this assurance is not founded upon any fancied discovery of their own worthiness or fitness, but wholly upon the testimony of God in His written Word, exciting within His children filial love, gratitude, and obedience (Luke 10:20; 22:32; 2 Cor. 5:1, 6–8; 2 Tim. 1:12; Heb. 10:22; 1 John 5:13).

Article XII—The Holy Spirit

We believe that the Holy Spirit, the Third Person of the blessed Trinity, though omnipresent from all eternity, took up His abode in the world in a special sense on the day of Pentecost according to the divine promise, dwells in every believer, and by His baptism unites all to Christ in one body, and that He, as the Indwelling One, is the source of all power and all acceptable worship and service. We believe that He never takes His departure from the church, nor from the feeblest of the saints, but is ever present to testify of Christ; seeking to occupy believers with Him and not with themselves nor with their experiences. We believe that His abode in the world in this special sense will cease when Christ comes to receive His own at the completion of the church (John 14:16–17; 16:7–15; 1 Cor. 6:19; Eph. 2:22; 2 Thess. 2:7).

We believe that, in this age, certain well-defined ministries are committed to the Holy Spirit, and that it is the duty of every Christian to understand them and to be adjusted to them in his own life and experience. These ministries are the restraining of evil in the world to the measure of the divine will; the convicting of the world respecting sin, righteousness, and judgment; the regenerating of all believers; the indwelling and anointing of all who are saved, thereby sealing them unto the day of redemption; the baptizing into the one body of Christ of all who are saved; and the continued filling for power, teaching, and service of those among the saved who are yielded to Him and who are subject to His will (John 3:6; 16:7–11; Rom. 8:9; 1 Cor. 12:13; Eph. 4:30; 5:18; 2 Thess. 2:7; 1 John 2:20–27).

We believe that some gifts of the Holy Spirit such as speaking in tongues and miraculous healings were temporary. We believe that speaking in tongues was never the common or necessary sign of the baptism nor of the filling of the Spirit, and that the deliverance of the body from sickness or death awaits the consummation of our salvation in the resurrection (Acts 4:8, 31; Rom. 8:23; 1 Cor. 13:8).

Article XIII—The Church, A Unity of Believers

We believe that all who are united to the risen and ascended Son of God are members of the church which is the body and bride of Christ, which began at Pentecost and is completely distinct from Israel. Its members are constituted as such regardless of membership or nonmembership in the organized churches of earth. We believe that by the same Spirit all believers in this age are baptized into, and thus become, one body that is Christ’s, whether Jews or Gentiles, and having become members one of another, are under solemn duty to keep the unity of the Spirit in the bond of peace, rising above all sectarian differences, and loving one another with a pure heart fervently (Matt. 16:16–18; Acts 2:42–47; Rom. 12:5; 1 Cor. 12:12–27; Eph. 1:20–23; 4:3–10; Col. 3:14–15).

Article XIV—The Sacrament or Ordinances

We believe that water baptism and the Lord’s Supper are the only sacraments and ordinances of the church and that they are a scriptural means of testimony for the church in this age (Matt. 28:19; Luke 22:19–20; Acts 10:47–48; 16:32–33; 18:7–8; 1 Cor. 11:26).

Article XV—The Christian Walk

We believe that we are called with a holy calling, to walk not after the flesh, but after the Spirit, and so to live in the power of the indwelling Spirit that we will not fulfill the lust of the flesh. But the flesh with its fallen, Adamic nature, which in this life is never eradicated, being with us to the end of our earthly pilgrimage, needs to be kept by the Spirit constantly in subjection to Christ, or it will surely manifest its presence in our lives to the dishonor of our Lord (Rom. 6:11–13; 8:2, 4, 12–13; Gal. 5:16–23; Eph. 4:22–24; Col. 2:1–10; 1 Pet. 1:14–16; 1 John 1:4–7; 3:5–9).

Article XVI—The Christian's Service

We believe that divine, enabling gifts for service are bestowed by the Spirit upon all who are saved. While there is a diversity of gifts, each believer is energized by the same Spirit, and each is called to his own divinely appointed service as the Spirit may will. In the apostolic church there were certain gifted men—apostles, prophets, evangelists, pastors, and teachers—who were appointed by God for the perfecting of the saints unto their work of the ministry. We believe also that today some men are especially called of God to be evangelists, pastors and teachers, and that it is to the fulfilling of His will and to His eternal glory that these shall be sustained and encouraged in their service for God (Rom. 12:6; 1 Cor. 12:4–11; Eph. 4:11).

We believe that, wholly apart from salvation benefits which are bestowed equally upon all who believe, rewards are promised according to the faithfulness of each believer in his service for his Lord, and that these rewards will be bestowed at the judgment seat of Christ after He comes to receive His own to Himself (1 Cor. 3:9–15; 9:18–27; 2 Cor. 5:10).

Article XVII—The Great Commission

We believe that it is the explicit message of our Lord Jesus Christ to those whom He has saved that they are sent forth by Him into the world even as He was sent forth of His Father into the world. We believe that, after they are saved, they are divinely reckoned to be related to this world as strangers and pilgrims, ambassadors and witnesses, and that their primary purpose in life should be to make Christ known to the whole world (Matt. 28:18–19; Mark 16:15; John 17:18; Acts 1:8; 2 Cor. 5:18–20; 1 Pet. 1:17; 2:11).

Article XVIII—The Blessed Hope

We believe that, according to the Word of God, the next great event in the fulfillment of prophecy will be the coming of the Lord in the air to receive to Himself into heaven both His own who are alive and remain unto His coming, and also all who have fallen asleep in Jesus, and that this event is the blessed hope set before us in the Scripture, and for this we should be constantly looking (John 14:1–3; 1 Cor. 15:51–52; Phil. 3:20; 1 Thess. 4:13–18; Titus 2:11–14).

Article XIX—The Tribulation

We believe that the translation of the church will be followed by the fulfillment of Israel’s seventieth week (Dan. 9:27; Rev. 6:1–19:21) during which the church, the body of Christ, will be in heaven. The whole period of Israel’s seventieth week will be a time of judgment on the whole earth, at the end of which the times of the Gentiles will be brought to a close. The latter half of this period will be the time of Jacob’s trouble (Jer. 30:7), which our Lord called the great tribulation (Matt. 24:15–21). 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 judgment and that the age will end with a fearful apostasy.

Article XX—The Second Coming of Christ

We believe that the period of great tribulation in the earth will be climaxed by the return of the Lord Jesus Christ to the earth as He went, in person on the clouds of heaven, and with power and great glory to introduce the millennial age, to bind Satan and place him in the abyss, to lift the curse which now rests upon the whole creation, to restore Israel to her own land and to give her the realization of God’s covenant promises, and to bring the whole world to the knowledge of God (Deut. 30:1–10; Isa. 11:9; Ezek. 37:21–28; Matt. 24:15–25:46; Acts 15:16–17; Rom. 8:19–23; 11:25–27; 1 Tim. 4:1–3; 2 Tim. 3:1–5; Rev. 20:1–3).

Article XXI—The Eternal State

We believe that at death the spirits and souls of those who have trusted in the Lord Jesus Christ for salvation pass immediately into His presence and there remain in conscious bliss until the resurrection of the glorified body when Christ comes for His own, whereupon soul and body reunited shall be associated with Him forever in glory; but the spirits and souls of the unbelieving remain after death conscious of condemnation and in misery until the final judgment of the great white throne at the close of the millennium, when soul and body reunited shall be cast into the lake of fire, not to be annihilated, but to be punished with everlasting destruction from the presence of the Lord, and from the glory of His power (Luke 16:19–26; 23:42; 2 Cor. 5:8; Phil. 1:23; 2 Thess. 1:7–9; Jude 6–7; Rev. 20:11–15).

Note: This page uses a Bible Reference shortener and linker called bib.ly.



  • 三位一體
  • 基督是全然的神,也是完全的人
  • 人類在靈裡是全然的失喪
  • 基督替代救贖和肉身復活
  • 惟獨信基督可以得救
  • 基督將以肉身再臨世上
  • 聖經的權威和無繆誤



我們相信「聖經都是神所默示的」,意指全部聖經都是神所默示的,是屬神的聖人「被聖靈感動」,寫出聖經中的每一字句。我們相信全部聖經原稿的每一部份同樣都是神所默示的,包括歷史、詩歌、教義、以及預言。因此,我們相信全部聖經的原稿都沒有錯誤。我們相信全部的聖經均以主耶穌基督第一次及第二次降臨其人其事為中心,因此,讀任何一部份的經文時,包括舊約在內,必須以基督為中心,否則都不算正確地明白經文。我們也相信聖經的寫成都是為了要我們實踐應用在生活上(可 12:26, 36; 13:11; 路 24:27, 44; 約 5:39; 徒 1:16; 17:2–3; 18:28; 26:22–23; 28:23; 羅. 15:4; 林前 2:13; 10:11; 提後. 3:16; 彼後 1:21)。


我們相信獨一神的本體永恆地在聖父、聖子、和聖靈三位格中存在,三位格擁有相同的本質、屬性、和完全,三位格配得完全相同的敬拜、信靠、和服從(太 28:18–19; 可 12:29; 約 1:14; 徒 5:3–4; 林後 13:14; 來 1:1–3; 啟 1:4–6)。


我們相信神創造了數之不盡的、無罪的靈,稱為天使;最高等次的天使「明亮之星、早晨之子」因為驕傲而犯罪,成為撒但,許多天使跟隨撒但一同墮落,其中有些成為撒但手下的鬼,積極執行撒但叛逆上帝的旨意,另外有些墮落的天使則被「主用鎖鍊把他們永遠拘留在黑暗裏;等待大日的審判」。(賽 14:12–17; 結 28:11–19; 提前 3:6; 彼後 2:4; 猶 6)。

我們相信撒但是罪的創始者,經過神的許可,以詭詐引誘我們的第一對父母犯罪,導致他們墮落,使他們和他們的子孫落入撒但操縱之中;我們相信撒但是敵人,抵擋神和屬神之人,高舉自己在神之上,要接受敬拜;我們相信當初說「我要與至上者同等」的撒但,後來也一直為此爭戰,裝作光明的天使,甚至仿造神的作為,營造宗教運動和教義系統。撒但教義系統的特點是否定基督寶血的有效性、否定惟獨靠著恩典可以得救(創 3:1–19; 羅 5:12–14; 林後 4:3–4; 11:13–15; 弗 6:10–12; 帖後 2:4; 提前 4:1–3)。我們相信撒但在十字架上已受審判,尚未行刑;我們相信撒但是一個篡奪者,現在以「這世界的神」的身份掌權;我們相信在基督再來之時,撒但將被捆綁一千年,被扔在無底坑裏,等到那一千年完了,以後暫時獲釋,最後「被扔在硫磺的火湖裏」,牠在那裏「晝夜受痛苦,直到永永遠遠」(西 2:15; 啟 20:1–3, 10)。我們相信有許多天使保持他們聖潔的地位,仍然在神的寶座之前,奉差遣為那將要承受救恩的人效力(路 15:10; 弗 1:21; 來 1:14; 啟 7:12)。我們相信人比天使微小一點;基督在道成肉身之時,暫時比天使小,為要將信徒提升到祂的地位,在天使之上(來 2:6–10)。


我們相信人本來是照神的形像、按神的樣式被造,但人卻犯罪墮落,因此失去屬靈的生命,死在過犯罪惡之中,落入魔鬼的權勢之下。我們相信全人類都已陷入屬靈的死亡之中,人性全然敗壞,惟有道成肉身的基督耶穌例外;因此每一個亞當的後裔出生世上,沒有屬神生命的光輝,只有惡的本性,除了神的恩典以外,無藥可救(創 1:26; 2:17; 6:5; 詩 14:1–3; 51:5; 耶 17:9; 約 3:6; 5:40; 6:35; 羅 3:10–19; 8:6–7; 弗 2:1–3; 提前 5:6; 約一 3:8)。




我們相信根據 「神從萬世以前所定的旨意」(弗 3:11),無論在什麼時代的考驗中,神的救恩總是「本乎恩,也因著信」,並且總是以基督所流出的寶血為基礎。我們相信無論是在什麼時代中,神總是滿有恩典的,但現代的確是恩典的時代,歷史中的人無法經歷到與現代相同的恩典(林前 9:17; 弗 3:2; 3:9; 西 1:25; 提前 1:4)。

我們相信「人非有信,就不能得神的喜悅」(來 11:6),從古到今,一向如此,舊約聖徒的生活典範一樣也是以信心為原則。然而,我們相信歷史中的信徒沒有辦法如同新約信徒一般清楚的認識到信心的對象就是道成肉身的、被釘死在十字架上的聖子、神的羔羊(約 1:29),他們也無法像我們一樣的明白獻祭實際上是描述基督其人其事。我們相信他們不完全理解有關基督受難的預言,也不完全明白預表所包含的救贖意義(彼前 1:10–12);因此,我們相信他們對神的信心乃是以其它的方式表達,由希伯來書11:1–40信心偉人的一連串記錄可以看出。我們相信他們的信心也得以蒙神算為義(比較:羅 4:3; 創 15:6; 羅 4:5–8; 來 11:7)。


我們相信按照神的旨意及安排、按照聖經預言,神的兒子從永恆中進入這個世界,為要向人將神表明出來,並且實現預言中的應許,成為這個失喪世界的救贖主。為了達成這個目的,祂為童女所生,成為人身,成為一個沒有罪性的人(路 1:30–35; 約 1:18; 3:16; 來 4:15)。

我們相信按照基督的人性而言,祂是完全的人,一生都沒有犯罪;但祂仍然保有絕對的神性,同時是全然的神、也是完全的人,祂在世生活,有時較顯明祂的人性,有時則較顯明祂的神性(路 2:40; 約 1:1–2; 腓 2:5–8)。

我們相信基督實現了預言的應許,首先降臨成為以色列國的彌賽亞君王,遭受棄絕,又按照神永恆的旨意,捨命作萬人的贖價(約 1:11; 徒 2:22–24; 提前 2:6)。

我們相信基督對失喪的人有無限的愛,心甘情願地接受了父神的旨意,成為神所設立的羔羊,除去世人的罪孽。公義的神必須對罪施行審判,因此,基督雖是義人,卻代替不義的罪人而死,祂的死完全是代替的性質。基督代替罪人承受神對罪的審判,並且藉著祂的死,成為失喪者的救主(約 1:29; 羅 3:25–26; 林後 5:14; 來 10:5–14; 彼前 3:18)。

我們相信基督按照聖經的預言,肉身從死裏復活,這肉身就是祂那活過又死過的、但已得榮耀的身體。所有信徒終將得著復活的身體,與基督復活的身體相似((約 20:20; 腓 3:20–21)。

我們相信基督離世升天之後,得蒙父神的悅納。神悅納基督,是對我們最後的保證,知道基督救贖的工作已經大功告成(來 1:3)。

我們相信基督已經成為教會的元首,教會是祂的身體,並且祂是長遠活著,不斷地替信徒祈求辯護(弗 1:22–23; 來 7:25; 約一 2:1)。


我們相信世人都已死在罪中,除非重生,沒有人能進神的國。無論是多麼徹底的改革、無論是多麼高的道德標準、無論是多麼光輝燦爛的文化、無論是如何施行的洗禮或禮儀,全都沒有辦法幫助罪人離天堂更近一步。惟靠由聖靈藉著神的道,賜人天上來的新生命,才能使人得著救恩,也惟有如此才能使人成為神的兒女。我們相信惟獨靠著主耶穌基督流出的寶血,才能成就救贖,因為祂替我們成為罪,為我們成了咒詛,代替我們受死。我們相信惟有基督的寶血才能成就救贖之工,因為惟有基督才集完全的神性與完全而無罪的人性於一身。基督的寶血已經完成了救贖,沒有任何其它的東西能夠增加其功效,不論是悔改、感覺、信心、立志向善、誠懇努力、服從任何教會或甚至使徒以來所有教會的規章條例,都不能使基督的寶血增加一丁點的救贖功效(利 17:11; 賽 64:6; 太 26:28; 約 3:7–18; 羅 5:6–9; 林後 5:21; 加 3:13; 6:15; 弗 1:7; 腓 3:4–9; 多 3:5; 雅 1:18; 彼前 1:18–19, 23)。

我們相信惟靠相信基督才能使人得到重生,悔改是相信的重要部份,但悔改絕對不是能使人得救必須另加的條件。悔改或任何其它的行為,例如���禮、禱告、忠心服事,都不是信而得救的附加條件(約 1:12; 3:16, 18, 36; 5:24; 6:29; 徒 13:39; 16:31; 羅 1:16–17; 3:22, 26; 4:5; 10:4; 加 3:22)。


我們相信當一位尚未重生的人按照新約的例證及描述相信基督之時,他的靈立即出死入生,得著屬靈的生命,由舊人變成新造的人;他的眾罪已經得蒙赦免,得以稱義,在神面前得蒙悅納,如同神的兒子基督蒙神悅納一樣;他蒙神所愛,如同基督蒙神所愛一樣;他與基督成為一體,直到永遠,並且因此得著與基督同樣的地位及產業。他在得救後,需要成長才會明白他擁有多大的福氣,也需要在生活中更加順服神才能充份認識神的大能,但由他因信得救的那一刻起,他已經擁有天上各樣屬靈的福氣,他在基督裏已經完全,神絕對沒有要他再去尋求「第二次祝福」或「第二重恩典」(約 5:24; 17:23; 徒 13:39; 羅 5:1; 林前 3:21–23; 弗 1:3; 西 2:10; 約一 4:17; 5:11–12)。


我們相信成聖(意指『分別為聖歸給神』)有三重意義:每一位已得救者都已經成聖,因為他在神面前的地位與基督的地位相同。信徒已經在基督裏,已經分別為聖歸給神,如同基督已經分別為聖歸給神一般。然而,我們相信信徒仍有罪性,終其在世一生都無法根除。因此,基督徒在基督裏的地位雖然是完全的,在每日生活中的經歷卻顯示他現在尚未完全。因此,基督徒的成聖是漸進式的,應當「在恩典上有長進」,要順服聖靈的大能以致能夠「變成」主的形狀。我們相信神兒女將來都會經歷到完全的成聖,如同他現在在基督裏已有地位上的完全成聖一樣,那時他必得見基督,並會變成「像祂」一樣(約 17:17; 林後 3:18; 7:1; 弗 4:24; 5:25–27; 帖前 5:23; 來 10:10, 14; 12:10)。


我們相信我們及各處所有的真信徒一旦得救,都有永遠得救的保障,因為神對祂所愛的人有永恆的旨意,因為基督寶血已作了挽回祭,使神得以自由地向毫無功績者施恩,因為永生本質上是神的恩典,因為基督現在在天上,不斷地為信徒代求、辯護,因為神的約是不變的、不可更改的,因為聖靈住在信徒心中作更新的工作。然而,我們相信神是聖潔公義的父,祂不會放縱祂兒女的罪行,當他們持續活在罪中,神會按照祂無限的愛來鞭打管教,並予以糾正;但神既然已經立意拯救並永遠保守他們,不因為他們有任何功績,祂也不能違背祂自己,因此祂必將保守每位信徒都能變成像祂的兒子一樣,無瑕無疵地站在祂的榮耀之前 (約 5:24; 10:28; 13:1; 14:16–17; 17:11; 羅 8:29; 林前 6:19; 來 7:25; 約一 2:1–2; 5:13; 猶 24)。


我們相信按照聖經的啟示,凡是因信基督從聖靈重生的人,從接受基督為救主的那一日開始,就有永遠得救的確據,這並非只是有些人才有的特權。得救的確據與人是否配得、是否夠好無關,乃完全仰賴神在聖經真道中的見證,並在神兒女心中醞釀產生愛、感恩、以及順服的回應(路 10:20; 22:32; 林後 5:1, 6–8; 提後 1:12; 來 10:22; 約一 5:13)。


我們相信聖靈是三位一體中的第三位,自亙古就是無所不在,卻在五旬節時按照神的應許,降臨並且內住每位信徒裏面,藉著洗禮使所有信徒都合而為一,成為基督的身體。惟有內住的聖靈才是信徒得力源頭,也惟有在聖靈裏的敬拜及服事才能蒙神悅納。我們相信聖靈永遠不會離開教會,連最軟弱的信徒祂也不會離開,祂乃是永遠住在信徒裹面,為基督作見證,幫助信徒靠聖靈行事,幫助信徒不再一味的倚靠自己及自己的經驗行事。我們相信基督再來迎接屬祂之人那時,聖靈將不再如同現在這樣常住在這世界中(約 14:16–17; 16:7–15; 林前 6:19; 弗 2:22; 帖後 2:7)。

我們相信聖靈在這個世代有很明確的事工,每位基督徒都有責任去認識聖靈的事工,並且按照聖靈的角色來調整自己的生活經驗。聖靈的事工包括按照神的旨意攔阻世上不法的行為;叫世人為罪、為義、為審判,自己責備自己;使所有的信徒重生;內住並膏抹所有信徒;使信徒受印記,等候得贖的日子來到;為信徒施洗,使他們合一,成為基督的身體;不斷的充滿信徒,使他們滿有能力,教導並服事凡��願意順從聖靈旨意的信徒(約 3:6; 16:7–11; 羅 8:9; 林前 12:13; 弗 4:30; 5:18; 帖後 2:7; 約一 2:20–27)。

我們相信聖靈的恩賜中,說方言及神蹟醫治是暫時的。我們相信說方言的恩賜從來不是洗禮或聖靈充滿的印證,我們相信在復活、身體最終得贖之時,人的身體才終得免受疾病及死亡之苦(徒 4:8, 31; 羅 8:23; 林前 13:8)。


我們相信教會乃由所有與已復活升天的神子合一的基督徒所組成。教會是基督的身體、基督的新婦。教會並非以色列,教會的形成始於五旬節。信��不論是否屬於世上有組織教會的成員,都是普世教會的成員。我們相信我們不拘是猶太人,是外邦人,都從一位聖靈受洗,成了一個身體,就是基督的身體。既然在主裏互為肢體,就擁有一個重要的責任,要超越宗派的分岐,用單純的心彼此相愛,用和平彼此聯絡,竭力保守聖靈所賜合而為一的心(太 16:16–18; 徒 2:42–47; 羅 12:5; 林前 12:12–27; 弗 1:20–23; 4:3–10; 西 3:14–15)。


我們相信聖經只記載有兩項教會聖禮或禮儀,就是洗禮和主餐,是教會在今世為主作見證的渠道(太 28:19; 路 22:19–20; 徒 10:47–48; 16:32–33; 18:7–8; 林前 11:26)。


我們相信神以聖召呼召我們不要順從肉體而活,乃要靠聖靈而活,憑著內住聖靈的大能生活行事,便不致於放縱肉體的情慾。但是,肉體具有亞當墮落後的罪性,在今生不可能被根除,直到我們走完在世的路程才能擺脫這肉體,因此我們必須靠聖靈治死身體的惡行,順服基督,否則必定活在罪中、羞辱主名(羅 6:11–13; 8:2, 4, 12–13; 加 5:16–23; 弗 4:22–24; 西 2:1–10; 彼前 1:14–16; 約一 1:4–7; 3:5–9)。

第 16章—基督徒的服事

我們相信聖靈賜下神的恩賜,幫助所有的信徒都能服事。恩賜形形色色,各有不同,但每位信徒都是受到同一位聖靈的恩賜,每位信徒都按著聖靈的旨意蒙召服事神。在使徒教會中,神任命了一些大有恩賜的人,有使徒,有先知,有傳福音的,有牧師和教師,目的是成全聖徒,各盡其職,建立教會。我們相信今天也有信徒蒙神呼召,要作傳福音的、牧師、和教師,我們應當支持並鼓勵他們服事神,以達成神的旨意,使神永遠得著祂當得的榮耀(羅 12:6; 林前 12:4–11; 弗 4:11-12)。

我們相信每個相信的人都得蒙救恩,沒有分別。但獎賞卻有所不同,每位信徒都將按著事奉神的忠心程度論功行賞。基督再來、迎接屬祂的人到祂那裏之後,便會施行基督台前的審判,在信徒中間論功行賞(林前 3:9–15; 9:18–27; 林後 5:10)。


我們相信主耶穌基督明明吩咐信徒,差派他們到世上,正如天父差派基督到世上一樣。我們相信人一旦蒙恩得救之後,便應當知道自己在世上是客旅、是寄居的、是神的使者、是基督的見證,人生在世主要目的,是要使世人認識基督(太 28:18–19; 可 16:15; 約 17:18; 徒 1:8; 林後 5:18–20; 彼前 1:17; 2:11)。


我們相信按照神的話語,下一個將要應驗的預言是主必親自從天降臨,迎接信徒進入天堂,不但包括主再來之時活還存留的信徒,也包括那在基督裏已經死了的人。這是聖經給我們有福的盼望,我們也應當時時引頸期盼這盼望的實現(約 14:1–3; 林前 15:51–52; 腓 3:20; 帖前 4:13–18; 多 2:11–14)。


我們相信教會被提之後將要應驗的預言,是以色列的第七十個七(但9:27; 啟 6:1–19:21);教會是基督的身體,那時已經在天上。以色列的第七十個七是全地接受審判的時期,其終結之時,也是外邦人時期終結之時。此一時期的後半段,被稱為「雅各遭難的時候」(耶 30:7),主稱之為「大災難」(太 24:15–21)。 我們相信直到基督再來以前,不可能有普世的公義,整個世界將越發敗壞,罪惡滿盈,有待審判,有如莊稼熟,有待收割。這世代將以可怕的背教叛道告終。


我們相主耶穌基督怎樣乘雲升天,祂還要怎樣再來,有能力,有大榮耀,駕天上的雲降臨,結束大災難時期,引入千禧年時代,把撒但綑綁扔入無底坑,解除受造萬物現在所受的咒詛,帶領以色列人回到應許地,實現神立約的應許,使全世界都得以認識神(申 30:1–10; 賽 11:9; 結 37:21–28; 太 24:15–25:46; 徒 15:16–17; 羅 8:19–23; 11:25–27; 提前 4:1–3; 提後 3:1–5; 啟 20:1–3)。


我們相信凡相信主耶穌基督得蒙救恩者,他們死後,靈魂立即與主同在,仍有意識,得享福樂。基督再次降世迎接屬祂的信徒之時,已死的信徒將肉身復活,成為榮耀的身體,靈魂與身體再次聯合,在榮耀中與基督永遠同在;不信者死後的靈魂也仍有意識,將被定罪、受痛苦,直到千禧年結束後,在白色大寶座的最後審判之時,他們的靈魂與身體再次聯合,被扔在火湖裏,不是被消滅,乃是在其中受永刑,永遠沉淪,永遠離開主的面和祂權能的榮光(路 16:19–26; 23:42; 林後 5:8; 腓 1:23; 帖後 1:7–9; 猶 6–7; 啟 20:11–15)。



  • 三位一体
  • 基督是全然的神,也是完全的人
  • 人类在灵里是全然的失丧
  • 基督替代救贖和肉身復活
  • 惟独信基督可以得救
  • 基督将以肉身再临世上
  • 圣经的权威和无缪误



我们相信「圣经都是神所默示的」,意指全部圣经都是神所默示的,是属神的圣人「被圣灵感动」,写出圣经中的每一字句。我们相信全部圣经原稿的每一部份同样都是神所默示的,包括历史、诗歌、教义、以及预言。因此,我们相信全部圣经的原稿都没有错误。我们相信全部的圣经均以主耶稣基督第一次及第二次降临其人其事为中心,因此,读任何一部份的经文时,包括旧约在内,必须以基督为中心,否则都不算正确地明白经文。我们也相信圣经的写成都是为了要我们实践应用在生活上(可 12:26, 36; 13:11; 路 24:27, 44; 约 5:39; 徒 1:16; 17:2–3; 18:28; 26:22–23; 28:23; 罗 15:4; 林前 2:13; 10:11; 提后. 3:16; 彼后 1:21)。


我们相信独一神的本体永恒地在圣父、圣子、和圣灵三位格中存在,三位格拥有相同的本质、属性、和完全,三位格配得完全相同的敬拜、信靠、和服从(太 28:18–19; 可 12:29; 约 1:14; 徒 5:3–4; 林后 13:14; 来 1:1–3; 启 1:4–6)。


我们相信神创造了数之不尽的、无罪的灵,称为天使;最高等次的天使「明亮之星、早晨之子」因为骄傲而犯罪,成为撒但,许多天使跟随撒但一同堕落,其中有些成为撒但手下的鬼,积极执行撒但叛逆上帝的旨意,另外有些堕落的天使则被「主用锁炼把他们永远拘留在黑暗里;等待大日的审判」。(赛 14:12–17; 结 28:11–19; 提前 3:6; 彼后 2:4; 犹 6)。

我们相信撒但是罪的创始者,经过神的许可,以诡诈引诱我们的第一对父母犯罪,导致他们堕落,使他们和他们的子孙落入撒但操纵之中;我们相信撒但是敌人,抵挡神和属神之人,高举自己在神之上,要接受敬拜;我们相信当初说「我要与至上者同等」的撒但,後来也一直为此争战,装作光明的天使,甚至仿造神的作为,营造宗教运动和教义系统。撒但教义系统的特点是否定基督宝血的有效性、否定惟独靠着恩典可以得救(创 3:1–19; 罗 5:12–14; 林后 4:3–4; 11:13–15; 弗 6:10–12; 帖后 2:4; 提前 4:1–3)。我们相信撒但在十字架上已受审判,尚未行刑;我们相信撒但是一个篡夺者,现在以「这世界的神」的身份掌权;我们相信在基督再来之时,撒但将被捆绑一千年,被扔在无底坑里,等到那一千年完了,以後暂时获释,最後「被扔在硫磺的火湖里」,他在那里「昼夜受痛苦,直到永永远远」(西 2:15; 启 20:1–3, 10)。我们相信有许多天使保持他们圣洁的地位,仍然在神的宝座之前,奉差遣为那将要承受救恩的人效力(路 15:10; 弗 1:21; 来 1:14; 启 7:12)。我们相信人比天使微小一点;基督在道成肉身之时,暂时比天使小,为要将信徒提升到祂΂的地位,在天使之上(来 2:6–10)。


我们相信人本来是照神的形像、按神的样式被造,但人却犯罪堕落,因此失去属灵的生命,死在过犯罪恶之中,落入魔鬼的权势之下。我们相信全人类都已陷入属灵的死亡之中,人性全然败坏,惟有道成肉身的基督耶稣例外;因此每一个亚当的後裔出生世上,没有属神生命的光辉,只有恶的本性,除了神的恩典以外,无药可救(创 1:26; 2:17; 6:5; 诗 14:1–3; 51:5; 耶 17:9; 约 3:6; 5:40; 6:35; 罗 3:10–19; 8:6–7; 弗 2:1–3; 提前 5:6; 约一 3:8)。




我们相信根据 「神从万世以前所定的旨意」(弗 3:11),无论在什麽时代的考验中,神的救恩总是「本乎恩,也因着信」,并且总是以基督所流出的宝血为基础。我们相信无论是在什麽时代中,神总是满有恩典的,但现代的确是恩典的时代,历史中的人无法经历到与现代相同的恩典(林前 9:17; 弗 3:2; 3:9; 西 1:25; 提前 1:4)。

我们相信「人非有信,就不能得神的喜悦」(来 11:6),从古到今,一向如此,旧约圣徒的生活典范一样也是以信心为原则。然而,我们相信历史中的信徒没有办法如同新约信徒一般清楚的认识到信心的对象就是道成肉身的、被钉死在十字架上的圣子、神的羔羊(约 1:29),他们也无法像我们一样的明白献祭实际上是描述基督其人其事。我们相信他们不完全理解有关基督受难的预言,也不完全明白预表所包含的救赎意义(彼前 1:10⏀-12);因此,我们相信他们对神的信心乃是以其它的方式表达,由希伯来书11:1⏀-40信心伟人的一连串记录可以看出。我们相信他们的信心也得以蒙神算为义(比较:罗 4:3; 创 15:6; 罗 4:5-8; 来 11:7)。


我们相信按照神的旨意及安排、按照圣经预言,神的儿子从永恒中进入这个世界,为要向人将神表明出来,并且实现预言中的应许,成为这个失丧世界的救赎主。为了达成这个目的,衪΂为童女所生,成为人身,成为一个没有罪性的人(路 1:30-35; 约 1:18; 3:16; 来 4:15)。

我们相信按照基督的人性而言,衪΂΂是完全的人,一生都没有犯罪;但衪΂΂仍然保有绝对的神性,同时是全然的神、也是完全的人,衪΂在世生活,有时较显明衪΂的人性,有时则较显明衪΂΂的神性(路 2:40; 约 1:1⏀-2; 腓 2:5-8)。

我们相信基督实现了预言的应许,首先降临成为以色列国的弥赛亚君王,遭受弃绝,又按照神永恒的旨意,舍命作万人的赎价(约 1:11; 徒 2:22-24; 提前 2:6)。

我们相信基督对失丧的人有无限的爱,心甘情愿地接受了父神的旨意,成为神所设立的羔羊,除去世人的罪孽。公义的神必须对罪施行审判,因此,基督虽是义人,却代替不义的罪人而死,衪΂΂的死完全是代替的性质。基督代替罪人承受神对罪的审判,并且藉着衪΂΂的死,成为失丧者的救主(约 1:29; 罗 3:25⏀-26; 林后 5:14; 来 10:5-14; 彼前 3:18)。

我们相信基督按照圣经的预言,肉身从死里复活,这肉身就是衪΂那活过又死过的、但已得荣耀的身体。所有信徒终将得着复活的身体,与基督复活的身体相似(约 20:20; 腓 3:20-21)。

我们相信基督离世升天之後,得蒙父神的悦纳。神悦纳基督,是对我们最後的保证,知道基督救赎的工作已经大功告成(来 1:3)。

我们相信基督已经成为教会的元首,教会是衪΂的身体,并且衪΂是长远活着Ϗ,不断地替信徒祈求辩护(弗 1:22⏀-23; 来 7:25; 约一 2:1)。


我们相信世人都已死在罪中,除��重生,没有人能进神的国。无论是多麽彻底的改革、无论是��麽高的道德标准、无论是多麽光辉灿烂的文化、无论是如何施行的洗礼或礼仪,全都没有办法帮助罪人离天堂更近一步。惟靠由圣灵藉着神的道,赐人天上来的新生命,才能使人得着救恩,也惟有如此才能使人成为神的儿女。我们相信惟独靠着主耶稣基督流出的宝血,才能成就救赎,因为祂΂替我们成为罪,为我们成了咒诅,代替我们受死。我们相信惟有基督的宝血才能成就救赎之工,因为惟有基督才集全然的神性与完全而无罪的人性於一身。基督的宝血已经完成了救赎,没有任何其它的东西能够增加其功效,不论是悔改、感觉、信心、立志向善、诚恳努力、服从任何教会或甚至使徒以来所有教会的规章条例,都不能使基督的宝血增加一丁点的救赎功效(利 17:11; 赛 64:6; 太 26:28; 约 3:7-18; 罗 5:6-9; 林后 5:21; 加 3:13; 6:15; 弗 1:7; 腓 3:4-9; 多 3:5; 雅 1:18; 彼前 1:18-19, 23)。

我们相信惟独相信基督才能使人得到重生,悔改是相信的重要部份,但悔改绝对不是能使人得救必须另加的条件。悔改或任何其它的行为,例如洗礼、祷告、忠心服事,都不是信而得救的附加���件(约 1:12; 3:16, 18, 36; 5:24; 6:29; 徒 13:39; 16:31; 罗 1:16⏀-17; 3:22, 26; 4:5; 10:4; 加 3:22)。


我们相信当一位尚未重生的人按照新约的例证及描述相信基督之时,他的灵立即出死入生,得着属灵的生命,由旧人变成新造的人;他的众罪已经得蒙赦免,得以称义,在神面前得蒙悦纳,如同神的儿子基督蒙神悦纳一样;他蒙神所爱,如同基督蒙神所爱一样;他与基督成为一体,直到永远,并且因此得着与基督同样的地位及产业。他在得救後,需要成长才会明白他拥有多大的福气,也需要在生活中更加顺服神才能充份认识神的大能,但由他因信得救的那一刻起,他已经拥有天上各样属灵的福气,他在基督里已经完全,神绝对没有要他再去寻求「第二次祝福」或「第二重恩典」(约 5:24; 17:23; 徒 13:39; 罗 5:1; 林前 3:21-23; 弗 1:3; 西 2:10; 约一 4:17; 5:11-12)。


我们相信成圣(意指『分别为圣归给神』)有三重意义:每一位已得救者都已经成圣,因为他在神面前的地位与基督的地位相同。信徒已经在基督里,已经分别为圣归给神,如同基督已经分别为圣归给神一般。然而,我们相信信徒仍有罪性,终其在世一生都无法根除。因此,基督徒在基督里的地位虽然是完全的,在每日生活中的经历却显示他现在尚未完全。因此,基督徒的成圣是渐进式的,应当「在恩典上有长进」,要顺服圣灵的大能以致能够「变成」主的形状。我们相信神儿女将来都会经历到完全的成圣,如同他现在在基督里已有地位上的完全成圣一样,那时他必得见基督,并会变成「像祂΂」一样(约 17:17; 林后 3:18; 7:1; 弗 4:24; 5:25-27; 帖前 5:23; 来 10:10, 14; 12:10)。


我们相信我们及各处所有的真信徒一旦得救,都有永远得救的保障,因为神对祂΂所爱的人有永恒的旨意,因为基督宝血已作了挽回祭,使神得以自由地向毫无功绩者施恩,因为永生本质上是神的恩典,因为基督现在在天上,不断地为信徒代求、辩护,因为神的约是不变的、不可更改的,因为圣灵住在信徒心中作更新的工作。然而,我们相信神是圣洁公义的父,祂΂不会放纵祂΂儿女的罪行,当他们持续活在罪中,神会按照祂΂无限的爱来鞭打管教,并予以纠正;但神既然已经立意拯救并永远保守他们,不因为他们有任何功绩,祂΂也不能违背祂΂自己,因此祂΂必将保守每位信徒都能变成像祂΂的儿子一样,无瑕无疵地站在祂΂的荣耀之前 (约 5:24; 10:28; 13:1; 14:16-17; 17:11; 罗 8:29; 林前 6:19; 来 7:25; 约一 2:1-2; 5:13; 犹 24)。


我们相信按照圣经的启示,凡是因信基督从圣灵重生的人,从接受基督为救主的那一日开始,就有永远得救的确据,这并非只是有些人才有的特权。得救的确据与人是否配得、是否够好无关,乃完全仰赖神在圣经真道中的见证,并在神儿女心中酝酿产生爱、感恩、以及顺服的回应(路 10:20; 22:32; 林后 5:1, 6-8; 提后 1:12; 来 10:22; 约一 5:13)。


我们相信圣灵是三位一体中的第三位,自亘古就是无所不在,却在五旬节时按照神的应许,降临并且内住每位信徒里面,藉着洗礼使所有信徒都合而为一,成为基督的身体。惟有内住的圣灵才是信徒得力源头,也惟有在圣灵里的敬拜及服事才能蒙神悦纳。我们相信圣灵永远不会离开教会,连最软弱的信徒祂΂也不会离开,祂΂乃是永远住在信徒里面,为基督作见证,帮助信徒靠圣灵行事,帮助信徒不再一味的倚靠自己及自己的经验行事。我们相信基督再来迎接属祂΂之人那时,圣灵将不再如同现在这样常住在这世界中(约 14:16-17; 16:7-15; 林前 6:19; 弗 2:22; 帖后 2:7)。

我们相信圣灵在这个世代有很明确的事工,每位基督徒都有责任去认识圣灵的事工,并且按照圣灵的角色来调整自己的生活经验。圣灵的事工包括按照神的旨意拦阻世上不法的行为;叫世人为罪、为义、为审判,自己责备自己;使所有的信徒重生;内住并膏抹所有信徒;使信徒受印记,等候得赎的日子来到;为信徒施洗,使他们合一,成为基督的身体;不断的充满信徒,使他们满有能力,教导并服事凡是愿意顺从圣灵旨意的信徒(约 3:6; 16:7-11; 罗 8:9; 林前 12:13; 弗 4:30; 5:18; 帖后 2:7; 约一 2:20-27)。

我们相信圣灵的恩赐中,说方言及神迹医治是暂时的。我们相信说方言的恩赐从来不是洗礼或圣灵充满的印证,我们相信在复活、身体最终得赎之时,人的身体才终得免受疾病及死亡之苦(徒 4:8, 31; 罗 8:23; 林前 13:8)。


我们相信教会乃由所有与已复活升天的神子合一的基督徒所组成。教会是基督的身体、基督的新妇。教会并非以色列,教会的形成始於五旬节。信徒不论是否属於世上有组织教会的成员,都是普世教会的成员。我们相信我们不拘是犹太人,是外邦人,都从一位圣灵受洗,成了一个身体,就是基督的身体。既然在主里互为肢体,就拥有一个重要的责任,要超越宗派的分岐,用单纯的心彼此相爱,用和平彼此联络,竭力保守圣灵所赐合而为一的心(太 16:16-18; 徒 2:42-47; 罗 12:5; 林前 12:12-27; 弗 1:20-23; 4:3-10; 西 3:14-15)。


我们相信圣经只记载有两项教会圣礼或礼仪,就是洗礼和主餐,是教会在今世为主作见证的渠道(太 28:19; 路 22:19-20; 徒 10:47-48; 16:32-33; 18:7-8; 林前 11:26)。


我们相信神以圣召呼召我们不要顺从肉体而活,乃要靠Ϗ圣灵而活,凭着内住圣灵的大能生活行事,便不致於放纵肉体的情欲。但是,肉体具有亚当堕落後的罪性,在今生不可能被根除,直到我们走完在世的路程才能摆脱这肉体,因此我们必须靠圣?灵治死身体的恶行,顺服基督,否则必定活在罪中、羞辱主名(罗 6:11-13; 8:2, 4, 12-13; 加 5:16-23; 弗 4:22-24; 西 2:1-10; 彼前 1:14-16; 约一 1:4-7; 3:5-9)。

第 16章—基督徒的服事

我们相信圣灵赐下神的恩赐,帮助所有的信徒都能服事。恩赐形形色色,各有不同,但每位信徒都是受到同一位圣灵的恩赐,每位信徒都按着圣灵的旨意蒙召服事神。在使徒教会中,神任命了一些大有恩赐的人,有使徒,有先知,有传福音的,有牧师和教师,目的是成全圣徒,各尽其职,建立教会。我们相信今天也有信徒蒙神呼召,要作传福音的、牧师、和教师,我们应当支持并鼓励他们服事神,以达成神的旨意,使神永远得着祂΂当得的荣耀(罗 12:6; 林前 12:4-11; 弗 4:11-12)。

我们相信每个相信的人都得蒙救恩,没有分别。但奖赏却有所不同,每位信徒都将按着事奉神的忠心程度论功行赏。基督再来、迎接属祂΂的人到祂΂那里之後,便会施行基督台前的审判,在信徒中间论功行赏(林前 3:9-15; 9:18-27; 林后 5:10)。


我们相信主耶稣基督明明吩咐信徒,差派他们到世上,正如天父差派基督到世上一样。我们相信人一旦蒙恩得救之後,便应当知道自己在世上是客旅、是寄居的、是神的使者、是基督的见证,人生在世主要目的,是要使世人认识基督(太 28:18-19; 可 16:15; 约 17:18; 徒 1:8; 林後 5:18-20; 彼前 1:17; 2:11)。


我们相信按照神的话语,下一个将要应验的预言是主必亲自从天降临,迎接信徒进入天堂,不但包括主再来之时活Ϗ着还存留的信徒,也包括那在基督里已经死了的人。这是圣经给我们有福的盼望,我们也应当时时引颈期盼这盼望的实现(约 14:1-3; 林前 15:51-52; 腓 3:20; 帖前 4:13-18; 多 2:11-14)。


我们相信教会被提之後将要应验的预言,是以色列的第七十个七(但9:27; 启 6:1⏀-19:21);教会是基督的身体,那时已经在天上。以色列的第七十个七是全地接受审判的时期,其终结之时,也是外邦人时期终结之时。此一时期的後半段,被称为「雅各遭难的时候」(耶 30:7),主称之为「大灾难」(太 24:15-21)。 我们相信直到基督再来以前,不可能有普世的公义,整个世界将越发败坏,罪恶满盈,有待审判,有如庄稼熟,有待收割。这世代将以可怕的背教叛道告终。


我们相信主耶稣基督怎样乘云升天,祂΂还要怎样再来,有能力,有大荣耀,驾Ϗ天上的云降临,结束大灾难时期,引入千禧年时代,把撒但困绑扔入无底坑,解除受造万物现在所受的咒诅,带领以色列人回到应许地,实现神立约的应许,使全世界都得以认识神(申 30:1⏀-10; 赛 11:9; 结 37:21-28; 太 24:15-25:46; 徒 15:16-17; 罗 8:19-23; 11:25-27; 提前 4:1-3; 提后 3:1-5; 启 20:1-3)。


我们相信凡相信主耶稣基督得蒙救恩者,他们死後,灵魂立即与主同在,仍有意识,得享福乐。基督再次降世迎接属祂的信徒之时,已死的信徒将肉身复活,成为荣耀的身体,灵魂与身体再次联合,在荣耀中与基督永远同在;不信者死後的灵魂也仍有意识,将被定罪、受痛苦,直到千禧年结束後,在白色大宝座的最後审判之时,他们的灵魂与身体再次联合,被扔在火湖里,不是被消灭,乃是在其中受永刑,永远沉沦,永远离开主的面和祂权能的荣光(路 16:19-26; 23:42; 林后 5:8; 腓 1:23; 帖后 1:7-9; 犹 6-7; 启 20:11-15)。

Compromisos doctrinales esenciales (para estudiantes)

Aunque nuestra facultad y junta afirman su tratado con la declaración de fe anualmente, los estudiantes solamente necesitan estar de acuerdo con estos siete principales:

  1. la trinidad
  2. la completa divinidad y humanidad de Cristo
  3. la perdición espiritual de la raza humana
  4. la expiación sustantiva y resurrección corporal de Cristo
  5. la salvación solamente por medio de la fe en Cristo
  6. el regreso físico de Cristo
  7. la autoridad e infalibilidad de la escritura