ESSENTIAL CHRISTIAN DOCTRINE
“In the essentials, unity; in the non-essentials, charity; in all things, Christ Jesus.”
John Chrysostom (347-405 AD)
What Is Doctrine?
“I have stored your Word in my heart that I may not sin against You.” Psalm 119.11
Biblically, doctrine means “teaching.” Doctrine represents a belief or a system of beliefs that are
recognized as true and authoritative. The basis for Christian doctrine is God’s Very Word.
Scripture basically identifies only two types of doctrine:
1. Sound or true doctrine. Teachings/beliefs that uphold the truth of God’s Holy Word.
“Sound” is often used to describe the teaching of Biblical truths as strong, solid and
healthy. For example, if someone is described as in “sound health,” they are regarded
strong and healthy void of any weakness or destructive disease.
2. Unsound or false doctrine. Teachings that subvert Biblical truth by adding to and/or
taking away; therefore, distorting God’s Holy Word. “Unsound” is the antithesis of
“sound” and connotes “weak, hollow and diseased.” Scripture also uses the adjectives
“strange and different” to describe doctrine contrary to God’s revealed word.
Scripture leaves no middle ground in regards to truth. Paul gives us the clearest distinction
between false and sound doctrine in his First Epistle to Timothy.
“If anyone teaches a different doctrine and does not agree with the sound words of our Lord
Jesus Christ and the teaching (doctrine) that accords with godliness, he is puffed up with
conceit and understands nothing” I Timothy 6.3.
Here we learn that at least four characteristics of false doctrine:
1. False doctrine does not agree with or affirm the sound words of our Lord Jesus Christ
(the full counsel of Word of God).
2. False doctrine does not accord (concur/agree with) godliness.
3. False doctrine is a result of pride.
4. False doctrine rejects God’s authority.
With an understanding of what is false, we can see better the characteristics of sound doctrine.
1. Sound doctrine agrees with the sound words of our Lord Jesus Christ (the full counsel of
God’s Word).
2. Sound doctrine accords godliness.
3. Sound doctrine will cultivate humility.
4. Sound doctrine affirms God’s authority.
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Why Is Doctrine So Important?
“He must hold firm to the trustworthy word as taught, so that he may be able to give instruction
in sound doctrine and also rebuke those who contradict it.” Titus 1:9
Without faith, it is impossible to please God (Hebrews 11.6). There is a dichotomy within the
nature of Christian faith in which, in one sense, it is objective - it’s a free gift from God
(Ephesians 2.8; Matthew 13.11; Romans 12.3) - and in another sense, it is subjective – the
possessor must know, assent, and trust God and His Holy Word (John 14.1; Hebrews 11.1).
Therefore, true faith is absolutely essential for life with God.
So what is the big deal about “doctrine?” Practically speaking, doctrine is what someone
believes to be true. Therefore, everyone has doctrines. Even atheists have a core set of beliefs
that govern their life. One’s doctrine – what they truly believe to be true – not only affects the
quality of life that they live in this present age, but also results in eternal consequence. What
separates Christianity from all other religions is the object of Christian faith. Christian faith is
defined by Christian doctrine. Christian doctrine is governed and defined by the Holy Scripture,
which stands alone as the final authority on all matters concerning life and doctrine.
God’s pleasure was to enter into covenant relationship with His people governed by His Word
and sealed with the blood and body of His Son, our Lord Jesus Christ. What a person “really”
believes to be true about God and His Word will govern his life. Thus, it is absolutely
impossible to separate life from doctrine.
Did Jesus Even Care About Doctrine?
“So Jesus answered them, "My teaching (doctrine) is not mine, but His who sent Me.” John 7.16
Jesus was a teacher! He taught doctrine – truths about God and His glorious kingdom. Jesus
made disciples. Disciples are wholly committed to the Master and His teachings. The whole
point of discipleship is to equip in such a manner that a disciple can make other disciples of the
Master. In the Great Commission, Christ commissioned the church to “Go forth and make
disciples…baptizing them…and teaching them to observe all that I commanded you.” Matthew
28.19-20. Christ was despised by many because of His doctrine. In fact, Jesus was crucified, not
because of the miracles that He performed nor because of the multitude of followers who
identified with Him, but Jesus Christ was crucified at the hands of men because of His doctrine –
what He believed and what He taught to be true (Luke 23.4-5). So committed was Jesus to the
Father’s doctrine that He was willing to lay down His life.
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Should The Church Even Care About Doctrine?
“I hope to come to you soon, but I am writing these things to you so that, if I delay, you may
know how one ought to behave in the household of God, which is the church of the living God, a
pillar and buttress of truth.” 1 Timothy 3:15
The church - built upon the apostolic confession of Jesus Christ the Son of God - was given “the
keys of the kingdom of heaven” (Matthew 16.19). The church has a divinely ordained
responsibility to preserve the integrity of God’s word. In fact, the purity of the church is
preserved through the purity of her doctrine. Much of the New Testament, both in the Gospels
and Epistles, was written in response to heresy. Not only is the church responsible for teaching
sound doctrine, but also rebuking those who contradict it (Titus 1.9)
In the past and present, there is a tendency for members of the visible church to “hitch its
wagon” (rather sloppily I would add) to every wind and doctrine that proves popular in secular
society. But Jesus calls the people of God to be holy – set apart – from the world though we live
in it. His prayer to the Father was “not to remove His disciples from the word” but rather to
“Sanctify them in truth” for God’s “word is truth” (Jn 17.16-17). There should be a
distinctness - a strangeness – a peculiarity about the covenant people of God in respect to the
world. Thus, Christ sends His disciples to be “light” and “salt” in a dark and putrid world (Matt
5.13-16; Jn 17.19-21).
Should Christians Even Care About Doctrine?
“If you abide in My word, you are truly my disciples, and you will know the truth and the truth
will set you free.” John 8:31
Dr. J. I. Packer writes, “Theology is for devotion and doxology.” Dr. Packer is saying “What we
think to be true about God not only affects our devotion – how we serve God in all of life, but
also our doxology – how we worship God in all of life. Our lives really are an open book of our
doctrine that reveals to others what we really believe to be true, especially about God and His
covenant Word.
Eternal life is knowing God (John 17.3). Biblically, knowing is a very intimate word that unites
knowledge with the experiential. Therefore, knowing God in not “just a blind leap of faith;” nor
is it “intellectual assent”; nor is it “relationship based merely on feelings.” Rather, knowing God
involves the whole being – heart, soul, and mind – framed by God’s covenant Word and
nourished by His Holy Spirit through Christ’s accomplished work.
If So Important, Why Is There Such Contempt For Doctrine?
“For the time is coming when people will not endure sound teaching (doctrine),but having
itching ears they will accumulate for themselves teachers to suit their own passions, and will
turn away from listening to the truth and wander off into myths.” 2 Timothy 4.4
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In regards to those who reject God, the answer is easy – acknowledging the truth of Scripture
brings one to a realization of utter dependence upon God for all of life! Man desires to be
autonomous. Man’s doctrine proclaims, “I did it my way” - “If it feels good, do it ” - “I am the
master of my own domain.” The bottom line is that man desires to be his own god and to scribe
his own doctrine. Thus, man fashions a god according to his own opinions and desires.
However, when it comes to the church and individual believers, the answer is far more
complicated, as well as troubling. Certainly excessive power, tainted by sin, has resulted in
horrific abuses and distortions of doctrine throughout church history. But even under these dire
circumstances, God has called the church to discipline herself to preserve the integrity of sound
doctrine (2 Tim 3.8; 1 Tim 1.18-20). In fact, heresy has resulted in some of the brightest
moments of the church as faithful overseers came together in ecumenical councils to scribe and
to endorse creeds that uphold and confess Biblical truths. One of God’s greatest gifts to the
church is the teaching of sound doctrine through faithful teachers, theologians, pastors and
members who rightly discern and hold fast to His Word. As a result, the church present has over
2000 years of theological love and labor in defining and clarifying orthodox Christian doctrine.
Yet, present evangelicalism has moved with the tide of man in diminishing the authority of
Scripture. Some would even debate that Scripture has no authority at all as if the
Creator/Redeemer/Sovereign’s words carry no weight at all. Let me offer several observations
that seem to lead to contempt for doctrine within the church:
1. Abusing doctrine in a manner that has led to sinful and unloving tendencies.
2. Desiring to maintain unity even at the expense of truth.
3. Adopting the wisdom of man in preference to the wisdom of God.
4. Appealing to personal subjective opinions over the objective testimony of Scripture.
5. Succumbing to laziness. It is far easier to “share a personal testimony” (not to diminish
its worth) than to study and accurately (as best as humanly possible) teach/proclaim
sound doctrine.
6. Viewing theological/doctrinal matters as merely “intellectualism.”
7. Embracing, without discernment, every wind of doctrine that appeals to man.
Disciples of Jesus Christ must favor the language and wisdom of God over the language and
wisdom of man. Sound doctrine upholds God’s Holy Word. May the church and her members
never neglect such a gracious gift that so many saints have shed their blood for – even unto
death!
The Corruption of Doctrine
“In vain do they worship Me, teaching as doctrines the commandments of men.” Matthew 15.9
Thirteenth century theologian Thomas Aquinas wrote: “Theology is the study of God that is
taught by God that leads to God.” As a disciple of Jesus Christ, one should seek theological
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precision (striving to humbly submit to the Divine Author’s intent) in studying, teaching and
obeying God’s Word while never abandoning theological humility (remaining teachable and
grace-oriented). Doctrine is corrupted when one seeks to alter God’s Word by adding to
(legalism) or taking away (liberalism) from Scripture. No creature has the theological
prerogative to alter God’s Word (Deut 4.2; Prov 30.6). Altering Scripture in any manner is to
hold God’s authority and words in contempt.
Corruption of sound doctrine is a manifestation of spiritual pride and was first seen in the
Garden. Satan’s contempt for God is evidenced by his blatant corruption of God’s Word.
“Did God actually say, ‘You shall not eat of any tree in the garden?’” Genesis 3.1. Here, satan
adds to God’s Word (See Genesis 2.16-17). Eve errors just as fatally by adding “…neither shall
you touch it…” (Gen 3.2) to God’s Holy command. In both cases, this is a form of spiritual
legalism – adding to God’s Holy Word.
“But the serpent said to the woman, ‘You will not surely die.’” Genesis 3.4. Here, satan
blatantly mocks God’s integrity by taking away from His Word (See Gen 2.17). Eve’s actions
followed by Adam reveal that they believed the serpent over God and were content in taking
away from God’s Holy command, which is a form of spiritual liberalism.
Taking away and/or adding to God’s Word as one pleases is a grievous form of idolatry of self as
we exalt our beliefs, opinions, and/or feelings over God’s Holy Word. A true disciple of Christ
will be wary of this type of spiritual pride that manifests in legalism – making absolute assertions
beyond the scope of Biblical clarity – and liberalism – willfully remaining uncertain or vague or
selective on issues within the scope of Biblical clarity. With this being said, we must
acknowledge that there is varying Biblical clarity on different doctrinal issues. For example,
Scripture is very clear on matters of the Gospel of Jesus Christ, but less clear on “details”
pertaining to eschatology.
In regards to spiritual pride, every disciple must be wary of canonizing ecclesiastical creeds and
confessions over Scripture. We must never delight in doctrine more than we delight in God. We
must never worship the doctrine over the One Who has graciously given us His Holy Word. The
importance of doctrine remains in the truth that it exhibits. Our doctrinal formulations are never
on level ground with the authority of Scripture although the intent of doctrinal content is to
uphold God’s Holy Word.
Preserving the Purity and Passion Of The Church
“But as for you, teach what accords with sound doctrine.” Titus 2.1
Jesus Christ built His church by His Gospel through His Apostles and prophets. His church is
called to be the “pillar and buttress of truth” through the command : "preach the word: be ready
in season and out of season; reprove, rebuke, and exhort with complete patience and teaching
(doctrine).” (1 Tim 3.15; 2 Tim 4.2). If the church is to represent Christ faithfully, we must be
faithful to God’s Holy Word.
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Christ declared that God’s Word is to be our means of spiritual life (Matt 4.4). Why? Because it
was God’s delight to reveal Himself, His will, and His plans through His covenant Word.
“Knowing God and Jesus Christ” is the very essence of eternal life (John 17.3). We cannot truly
love God until we truly know God. And our love for God cannot truly increase until our
knowledge (truth united with experience) of God increases. Biblical knowledge of God under
the inspiration of the Holy Spirit will increase one’s capacity to love God. Biblically, the heart
is the core or center of one’s beings that encompasses his desires, affections, emotions, intellect,
will, and reasoning. In Scripture the heart and mind are interwoven and inseparable. Thus, the
mind becomes not only the gateway “into” the heart, but also “from the heart.” The most intense
battles that a saint will fight in this present age will be in the mind.
“I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living
sacrifice, holy and acceptable to God, which is your spiritual worship. Do not be conformed to
this world, but be transformed by the renewal of your mind that by testing you may discern what
is the will of God, what is good and acceptable and perfect.” Romans 12.1-2
Discerning Sound Doctrine
“Now these Jews were more noble than those in Thessalonica; they received the word will all
eagerness, examining the Scriptures daily to see if these things were so. Many of them therefore
believed…” Acts 17.11-12a
Historical evangelicalism declares that “Scripture is the final authority on all matters of life and
doctrine.” This means that the only authority to judge Scripture is Scripture. The purest way to
study Scripture is to allow Scripture to interpret Scripture. This is not to say that other resources
are not profitable (teachers, historical manuscripts, commentaries, etc), but that Scripture alone is
the final authority pertaining to doctrine. Practically, doctrine should be regarded as “what the
whole Bible teaches about a particular subject” – Wayne Grudem. This protects Christ’s church
and its members from “every wind of doctrine.” Religion without doctrine is spirituality – a form
of godliness that has no basis. So by what means should the church and her members use to
preserve and proclaim sound doctrine? Here is a grid that is listed in order of priority to help
discern Biblical truth.
1. Scripture. What does the whole Bible teach? The scope of Biblical clarity concerning
doctrine must be considered.
2. Orthodox Historical Creeds and Confessions of the Universal Church. How did the
historical church define truths about Christian faith/doctrine?
3. The Local Church. What does the local church believe and teach?
4. Trusted Theologians/Teachers. What do “proven/tested” theologians have to say?
5. Godly Council. Seeking out believers who have demonstrated wise, Godly council.
Of course, in all of this an attitude of humility and prayer should be maintained in willful
submission to the Holy Spirit. There are, indeed, many ways to study the Bible, but I would
affirm the traditional method that seeks to understand a text or Biblical truth in the same manner
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that the original audience would have understood it (i.e. the Authors intent) on the basis that truth
like God is immutable. And the same truth that transformed lives in the original audience can
change lives today under the influence of the Holy Spirit.
Wisdom and discernment are required to understand that cultures do not define doctrine, but
merely exhibit it. Therefore, as saints, we must preserve the “principles of truth” found in sound
doctrine while recognizing the “practice of these truths” may not be the same in different cultural
settings. For example, in 1 Timothy 2.9-10 Paul writes “…likewise also that women should
adorn themselves in respectable apparel, with modesty and self-control, not with braided hair
and gold or pearls or costly attire, but with what is proper for women who profess godliness—
with good works.” Here is a fine example that doctrine and life cannot be separated. Paul’s
concern is not necessarily the adornment of their body as much as the adornment of their heart.
The principle of truth that is affirmed throughout Scripture is to live in a manner that directs
attention to God’s glory and not to one’s self. The practice of some women in the Ephesus
church resulted in them dressing for the congregational gathering in a manner that drew the focus
and attention onto them rather than God. Though today, the practice may look different (i.e.
prohibition of sensual attire by either men or women), the principle of truth remains the same
“…whatever you do, do all to the glory of God.” 1 Cor 10.31.
Creeds – “I Believe”
“We destroy arguments and every lofty opinion raised against the knowledge of God and take
every thought captive to obey Christ.” 2 Corinthians 10.5
Creeds are statements of faith. The word creed is derived from the Latin word credo that means
“I believe.” All religions, as well as many secular institutions, formulate creedal statements to
define what they believe to be true. Within Christianity, the only divinely inspired creeds are
those found in Scripture (Acts 10.36-43; 1 Cor 15.3-5, etc). The Apostle’s and Nicene Creeds
are works of men based on Holy Scripture that faithfully represent sound doctrine that defines
Christian orthodoxy. In the infancy of Christ’s church, a great deal of Apostolic attention was
given in regards to teaching sound doctrine while refuting false teachers. With the passing of the
Apostolic age, the church underwent horrific persecutions where there was little time to develop
clarity pertaining to difficult doctrinal matters such as John 1.1 However, in the fourth century,
persecutions began to ease and the church was able to address heretical teachings through
ecumenical councils such as at Nicea (AD 325). These councils brought together church leaders
to discuss unorthodox or strange/different teachings in light of Scripture. We find a similar
process in Acts 15 at the Jerusalem Council. The fruit of these councils was to formulate and
clarify Biblical doctrines in the form of a creed or statement of belief to be disseminated
throughout the church. The following heresies were soundly refuted in the subsequent creeds:
Heresy
Denial of the deity of Christ
Arianism – Denial of the Trinity
Denial of the two natures of Christ
Creed
Nicene (325 AD)
Athanasian (425 AD)
Chalcedon (451 AD)
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The creeds and councils of the first five centuries of the church strived to be faithful in
representing, defining and clarifying Christian faith in the midst of heresy. Thus, the dictum
“One Bible, Two Testaments, Three Creeds, Four Councils, Five Centuries” was recognized by
most churches until the past century as being the basis for Christian orthodoxy. However, these
same churches would be quick to clarify that these creeds and councils should never be
“canonized.”
The following doctrinal truths are affirmed in the Apostles’ Creed:
1.
2.
3.
4.
5.
6.
7.
8.
9.
10.
The Trinity
The Deity of Christ
Virgin conception of Christ
The humanity of Christ
Christ’s suffering and death for our sins.
Christ’s bodily resurrection
Christ’s present position in heaven
The necessity of belief for the remission of sins.
The catholic (universal) church.
The hope of resurrection and eternal life.
In addition to these doctrines, the Nicene Creed proclaims:
1.
2.
3.
4.
5.
6.
7.
8.
The full deity of Christ.
The Oneness of the Godhead.
Christ’s role in creation.
Christ’s true humanity and incarnation.
Christ’s mission to save us.
The glory of Christ’s return.
Christ’s reign following His return.
Procession of the Holy Spirit.
Both the Athanasian and Chalcedon Creeds preserve the above orthodox doctrines while placing
further emphasis on the importance of sound doctrine in preserving Christian faith. In particular,
the following doctrinal statements were clarified and reinforced in the face of heretical teachings:
1.
2.
The emphasis on the Trinity and the incarnation of Christ.
The hypostatic union (two natures – fully man and fully God) of Christ.
Emphasis should once again be made that neither creeds nor doctrines of man save. In fact, not
every creedal statement would be accepted as upholding Biblical truth and should be rejected.
After the fifth century, the divisions within the catholic church (protestant and Roman catholic)
resulted in many councils and creeds that did not faithfully represent God’s Holy Word;
therefore, greater discernment was demanded pertaining to associated creeds.
Understanding Anathema
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In any discourse pertaining to doctrine, the issue of anathema is often brought up. In fact, many
creeds and councils pronounce anathema on those who would reject conformity to certain
doctrinal statements. To better understand the importance of this discussion on doctrine, we
must make the distinction between degrees of anathema which are understood and practiced by
the church. Basically, there are two degrees of anathema:
1. Eternal Condemnation. In the most, dire sense, anathema is understood as eternal
condemnation (1 Cor 12.3; 16.22; Galatians 1.8-9). A Greek lexicon defines anathema
as “a thing devoted to God without hope of being redeemed, and if an animal, to be slain;
a person or thing doomed to destruction; a man accursed, devoted to the direst of woes.”
In short this describes one who is eternally separated from Christ (Romans 9.3). The
authority of pronouncing such a severe judgment rests upon God alone.
2. Excommunication. Just as God has divine authority to pronounce eternal condemnation
upon those who would reject Christ, He has given the church the authority to remove
“members” from church who are rejecting Christ by acting defiantly against the authority
of God’s Holy Word (Matthew 18.17-18; 1 Cor 5.2, 9-13; 2 Thess 3.14-16; 1 Tim 1.20;
Titus 1.9-10). Anathema, in this ecclesiastical sense, is regarded as excommunication,
which is the full measure of corrective church discipline. Though never to be taken
lightly and always under strict adherence to Scripture, excommunication is an
ecclesiastical responsibility and demands faithful administration, when warranted. The
intent of excommunication is to give an “offender”, a picture his estranged relationship
with Holy God as well as with the church. In fact, excommunication is an instrument of
grace to appeal to an “offender” that the eternal state of his soul may be in jeopardy. The
desired outcome of excommunication is for the offender to be reconciled with God and
the church through repentance and trust. The authority of pronouncing excommunication
rests upon the church, which is in complete submission to God’s Holy Word.
Thus, in communicating warnings such as anathema it is imperative that we make the distinction
between offenses that Scripture clearly judges as warranting “eternal condemnation” and
offenses that the church must faithfully administer “excommunication.” For example, Scripture
warns preaching “another gospel” will result in anathema or eternal condemnation (Galatians
1.8-9. Likewise, one who defiantly “stirs up division” within the church should be anathema or
excommunicated (Titus 1.9.10).
Essential and Non-essential Doctrine
“As we have said before, so now I say again: If anyone is preaching to you a gospel contrary to
the one you received, let him be accursed.” Galatians. 1.9
Though Scripture does not “specifically” make the distinctions (i.e. essential or non-essential)
within sound doctrine, the Apostles and the early church recognized that certain doctrinal truths
carried greater weight and consequences. One primary challenge for the church is to discern
what is essentially important in regards to salvation and Christian faith. The argument for such
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essential doctrine lies solely within the testimony of Scripture. One framework that was
established within the church was to make distinction between “essential” and “non-essential”
doctrine of Christian orthodoxy.
Perhaps the most crucial point in utilizing these terms is coming up with a definition that is
understood and recognized by all. By definition, “essential doctrine” should be regarded as
“teachings that are vital, necessary, and indispensable to the Christian faith.” In other words,
essential doctrines are beliefs that are affirmed by the true church of Jesus Christ. Non-essential
doctrine is regarded as “teachings of supplementary and additional Biblical truths that are
important in the life of the church and her members, but ‘not essential’ in regards to Christian
orthodoxy. Therefore, nonessential doctrines are those biblical beliefs, in which disagreement
over is permissible and should not create schism within the true church of Jesus Christ.
Perhaps adding to the confusion pertaining to this discussion is different terminology that has
been used down through the ages such as:
-
Major; Primary; Level One for Essential Doctrine.
Minor; Secondary; Level Two or Level Three for Non-essential Doctrine.
In order to clarify doctrinal issues within River Oaks, I would propose adding the following
subcategories and explanations for the purpose of keeping us focused on “the main thing” as we
proclaim the glorious Gospel of our Lord and Savior Jesus Christ.
Essential Doctrine: Biblical teachings that uphold the salvific and orthodox truths of the
Christian faith.
Essential Salvific Doctrine: Biblical teaching that makes known salvation through Jesus
Christ. The scope of Biblical clarity on these doctrines is clear as Scripture prescribes
eternal condemnation for the WILLFUL rejection of such doctrinal truths. The church
should regard those that REJECT essential salvific doctrine as unbelievers and seek to
draw them into the Kingdom of God through the proclamation of the Gospel and the love
of Jesus Christ. Personally, I see only the following four doctrines (See the follow on
discussion pages 11-13) that would be placed in this category by the testimony of
Scripture.
1.
2.
3.
4.
The Gospel of Jesus Christ. Gal 1.8-9
The Deity of Jesus Christ. Jn 8.58
The Bodily Resurrection of Jesus Christ. 1 Cor 15.14, 17
Justification by Faith in Jesus Christ. Gal 5.4
Obviously, one does not have to have an understanding of all these doctrines to be saved.
However, the Spirit will bear witness to these doctrinal truths as a believer matures (John
16:7-15; Romans 8:16; 1 Corinthians 12:3; 1 John 4:2). One might think of it as
“progressive confirmation of conversion.” Fruits of genuine conversion will assent to
these essential salvific doctrinal truths.
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Essential Orthodox Doctrine: Biblical teachings that define Christian faith and set it
apart from all other religions. Generally speaking, there has been historical solidarity
concerning these doctrines within the church. All cults reject at least some portion of
these doctrines. Great concern should be over any congregation or individual who would
willfully reject essential orthodox doctrine as souls may be in eternal peril. Willful
rejection of essential orthodox doctrine is a rejection of the faith of the one, holy, catholic
and apostolic church. These are the Biblical doctrines that are identified and confessed in
the historical creeds (See Creeds – “I Believe” page 7).
Nonessential Doctrine: Biblical teachings that are not essential, but still render consequences in
one’s life. Generally speaking, there has been historical disagreement WITHIN the church
concerning these matters.
Nonessential Congregational Doctrine: Biblical nonessential teachings that are
regularly taught and practiced in the local congregation. Non-essential
congregational doctrines are the primary basis for church denominations. Differences
in these doctrinal issues should NOT result in a breach of Christian fellowship, but
MAY result in a conviction that would prevent one from being an active member of a
particular congregation. In such cases, believers would commit to another
congregation that shared similar doctrinal views. This type of doctrine would
normally be found in a church’s Statement of Faith and/or would be endorsed and
regularly taught by church leaders. Some examples may include:
-
Church government: Congregational vs. Elder ruled vs. Episcopal vs. Presbytery
Spiritual Gifts: Continuist vs Cessationist
Predestination/Election: Sovereign Will vs Man’s Free Will
Baptism: Credobaptism (believer’s) vs Paedobaptism (children’s)
Church Leadership: Ordained vs Egalitarian vs Delegated Authority
Eschatology: Pre-mil vs Post-mil vs Amil vs Dispensationalism
All Other Doctrine: Biblical teachings that encompass a believer’s life that should
not restrict congregational life and fellowship. Most likely, there would be
agreement on the importance of teachings in this category, but the differences would
be seen in the practice. Some examples might include:
-
Headship
Bible Translations
Use of Alcohol
Music Preferences
Discipleship of children
Inspiration and Authority of Scripture
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“All Scripture is breathed out by God and profitable for reproof, for correction, and for training
in righteousness that the man of God may be competent, equipped for every good work.”
2 Timothy 3:15-16
Just as Christ Jesus was the Living Word of God, Scripture is the Written Word of God. By
default, all Christian doctrine would be mere speculation if the origin and authenticity of
Scripture were questionable. Dr. Wayne Grudem states four attributes of Scripture:
1. Authority: All words in Scripture are God’s words. (2 Timothy 3:15-16)
2. Clarity: Scripture is written in such a way that its teachings are able to be understood
by all who will read it seeking God’s help and are willing to follow it. (Deut 6:6,7)
3. Necessity: Scripture is God’s special revelation necessary for:
-
knowing the Gospel (Rom 10:13-17; Jn 3:18; 14:6; Acts 4:12).
maintaining Spiritual life (Matt 4:4; I Pet 2:2).
knowing God’s will (Deut 29:29).
However, Scripture is not necessary for:
-
knowing that God exists (Ps 19:1; Acts 14:16,17; Rom 1:19,20).
knowing something about God’s character and moral laws (Rom1:32).
This is God’s general revelation that is extended to all creation.
4. Sufficiency: Scripture contained all the words of God He intended His people to have
at each stage of redemptive history and that it now contains all the words of God we
need for knowing the Gospel, for growing spiritually, and obeying His revealed.
(2 Tim 3:16,17).
Since Scripture is God’s very Word. To obey Scripture is to obey God. To disobey Scripture is
to disobey God.
The Gospel Of Jesus Christ
“Now I would remind you, brothers, of the gospel I preached to you, which you received, in
which you stand, and by which you are being saved, if you hold fast to the word I preached to
you—unless you believed in vain. For I delivered to you as of first importance what I also
received: that Christ died for our sins in accordance with the Scriptures, that He was buried,
that He was raised on the third day in accordance with the Scriptures.” 1 Corinthians 15:1-4
The Gospel is the good news that the Kingdom of God has come through the body and blood of
Jesus Christ, the Promised Messiah, Who is now enthroned Lord over all! One must believe the
Gospel to be saved from God’s Holy wrath and into His glorious kingdom. Thus, God has
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deemed the proclamation of the Gospel as the means for sinners to be saved (Rom 10.13-17).
The great paradox of the Gospel is a simplicity that will astound the most astute for all eternity.
Paul defines the core of the Gospel (Read also Luke 23:40-42; Acts 3:19; 1 Timothy 1:15) in his
greeting to the Galatians:
“Grace to you and peace from God our Father and the Lord Jesus Christ, Who gave Himself for
our sins to deliver us from this present age….” Gal 1:3-4
Responding to the Gospel “basically” entails believing two truths:
1. I am a sinner and I cannot save myself.
2. I need Christ Jesus for He is the only One that can save me.
The consequence of believing the Gospel is salvation. The consequence of not believing the
Gospel is “anathema” or eternal condemnation.
“But even if we or an angel from heaven should preach a gospel contrary to the one we
preached to you, let him be accursed. As we have said before, so now I will say again: If
anyone is preaching to you a gospel contrary to the one you received, let him be accursed.”
Galatians 1:8-9
The only just punishment for one who leads others to eternal death is eternal death!
The Deity of Jesus Christ
“By this you know the Spirit of God: every spirit that confesses that Jesus Christ came in the
flesh is from God.” 1 John 4:2
The Incarnate Christ was fully God and fully man (John 1:1,14;10.30-33; 1 Corinthians 12:3;
Colossians 2:9; Philippians 2:5-8; Hebrews 1:8). Christ claimed to be God (John 8:58 with
Exodus 3:14; John 10:30) and never corrected anyone when they worshipped Him (John 20:28).
God the Son was born to die. Only in the flesh could the Christ die and win the victory over sin
and death!
“…any every spirit that does not confess Jesus in not from God. This is the spirit of the
antichrist, which you heard was coming and is in the world already.” 1 John 4:3
The spirit of the antichrist denies the deity of Christ. Denying Christ’s divinity is to hold His
words with contempt. This position will lead to eternal death (John 8:24 in context with John
8:58 and Exodus 3:14).
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The Bodily Resurrection of Jesus Christ
“If you confess with your mouth that Jesus is Lord and believe in your heart that God raised Him
from the dead, you will be saved.” Romans 10:9
Christ’s resurrection represents several important truths:
1. His death bears witness with His humanity.
2. His resurrection bears witness with His deity.
3. His death and resurrection bear witness with His atonement for our sins.
Without the resurrection of Christ, we would have no hope (1 Corinthians 15:14).
“And if Christ had not been raised, your faith is futile and you are still in your sins.” 1
Corinthians 15:17
Justification By Faith In Jesus Christ
“…so we also have believed in Christ Jesus, in order to be justified by faith in Christ and not by
works of the law, because by the works of the law no one will be justified.” Galatians 2:6
This doctrinal statement affirms the complete sufficiency of Christ’s substitutionary atonement
for our sins. (Romans 3:20; 4:5; Galatians 3:22; Ephesians 2:8-9) No work of man is good
enough to supplement or replace Christ’s atoning sacrifice.
The consequence of pursuing justification by works results in separation from Christ and His
grace.
“You are severed from Christ, you who would be justified by the law; you have fallen away from
grace.” Galatians 5:4
River Oaks Community Church’s Statement Of Faith
ROCC’s Statement of Faith (SOF) encompasses every level of our essence. The purpose of the
SOF is not only to affirm our absolute allegiance to Jesus Christ and His church, but also to
identify how we will promulgate His glorious Gospel to all people. One requirement for
membership is that a believer must support the ROCC doctrinal belief statement. We will now
identify the doctrinal statements from our SOF as either “essential salvific” or “essential
orthodox” doctrine for the purpose of clarification to determine “what is most important” in
order that our attention does not get diverted away from the Gospel. Imbedded in some of these
essential doctrinal statements will be nonessential congregational doctrines.
“Belief” in these essential doctrinal truths is mandatory for church membership. Nonessential
doctrinal positions have a major impact on ROCC’s ministries, visions, and values as well as in
the life of believers. Agreement to support, not necessarily belief in, nonessential doctrinal
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statements is mandatory for membership of River Oaks. For example, one might have personal
conviction that the spiritual gifts have passed away with the Apostolic age. However, this person
must realize that River Oaks will teach and encourage the practice of spiritual gifts within the
church. Therefore as a member, this person must not allow his personal convictions to usurp the
teaching of the church.
Following each doctrinal statement, there will be a concise summary in the following format:
Essential Salvific or Orthodox Doctrine : Reason: Explanation of assigned category.
Identification of associated nonessential congregational doctrine.
(See Essential and Nonessential Doctrine on page 8 for an overview of doctrinal categories.)
We believe:
3.01. The Bible - We accept the Bible, including the 39 books of the Old Testament and the 27
books of the New Testament, as the written Word of God. The Bible is the only essential and
infallible record of God’s self-disclosure to mankind. It leads us to salvation through faith in
Jesus Christ. Being given by God the Scriptures are both fully and verbally inspired by God.
Therefore, as originally given, the Bible is free of error in all it teaches. Each book is to be
interpreted according to its context and purpose and in reverent obedience to the Lord who
speaks through it in living power. All believers are exhorted to study the Scriptures and
diligently apply them to their lives. The Scriptures are the authoritative and normative rule and
guide of all Christian life, practice, and doctrine. They are totally sufficient and must not to be
added to, superseded, or changed by later tradition, extra-biblical revelation, or worldly wisdom.
Every doctrinal formulation, whether of creed, confession, or theology must be put to the test of
the full counsel of God in Holy Scripture. Isaiah 55:11, John 10:35, II Timothy 3:15-17,
Hebrews 4:12, II Peter 1:21.
Essential Orthodox Doctrine. Reason: We believe Scripture is God’s Word and Final authority
on all matters of life and doctrine. Scripture is absolute truth! Scripture is God’s special
revelation to humanity that most clearly presents the Gospel, His Being, and His will.
3.02. God the Father - God the Father is the Creator of heaven and earth. By His word and for
His glory, He freely and supernaturally created the world out of nothing. Through the same
Word He daily sustains all His creatures. He rules over all and is the only Sovereign. His plans
and purposes cannot be thwarted. He is faithful to every promise, works all things together for
good to those who love Him, and in His unfathomable grace gave His Son Jesus Christ for the
redemption of all who believe. He made man for fellowship with Himself, and intended that all
creation should live to the praise of His glory. Genesis 1:1, 3; Job 41:11; Psalm 50:10-12,
148:13; Isaiah 6:3, 43:7; Ephesians 1:11-12; Revelation 4:11.
Essential Orthodox Doctrine. Reason: God the Father is the “First among Equals” of the
Holy Trinity. Articles 3.02, 3.03., and 3.04 establishes the doctrine of the Trinity. Though the
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word “Trinity” is not found in Scripture, this doctrine was progressively revealed throughout
redemptive history and is understood in three truths:
1. God eternally exists in three Persons – Father, Son, and Spirit.
2. Each Person is fully God.
3. There is one God.
The Trinity doctrine is a bedrock for all Christian doctrine because it affirms essential salvific
doctrine:
- the Gospel: If Jesus was not God, could any “creature” bear the full wrath of God?!
- the deity of Christ: If Jesus was not fully God, would we rightly doubt that we could
trust Him?
- the bodily resurrection of Christ: If Jesus was not resurrected, God’s holy wrath has
not been satisfied!
- justification by faith alone: Could we depend on a creature for salvation?! Can any
work of a finite, unholy man satisfy God’s holy wrath that demands an infinite, holy
sacrifice?
Clearly, the doctrine of the Trinity defines the object of our faith and our worship. This doctrine
separates Christianity from all other religions. God the Father is the Member of the Trinity Who
planned and foreordained salvation.
3.03 Jesus Christ - Jesus Christ, the only begotten Son of God, was the eternal Word made
flesh, supernaturally conceived by the Holy Spirit, born of the Virgin Mary. He was perfect in
nature, teaching and obedience. He is fully God and fully man. He was always with God and is
God. Through Him all things came into being and were created. He was before all things and in
Him all things hold together by the word of His power. He is the image of the invisible God, the
first-born of all creation and in Him dwells the fullness of the godhead bodily. He is the only
Savior for the sins of the world having shed His blood and died a vicarious death on Calvary’s
cross. By His death in our place, He revealed the divine love and upheld divine justice, removing
our guilt and reconciling us to God. Having redeemed us from sin, the third day He rose bodily
from the grave, victorious over death and the powers of darkness and for a period of forty days
appeared to over five hundred witnesses performing many convincing proofs of His resurrection.
He ascended into heaven where, at God’s right hand, He intercedes for His people and rules as
Lord over all. He is the Head of His body the Church and should be adored, loved, served, and
obeyed by all. Matthew 1:18-25, John 1:1&14, Romans 1:4, 3:21-26, 8:34, Hebrews 4:14-16,
7:25, I Peter 2:24, I John 3:5.
Essential Salvific Doctrine. Reason: God the Son is the Person of the Holy Trinity Who secured
salvation. Only through Christ Jesus can a person be saved.
3.04. The Holy Spirit - The Holy Spirit, the Lord and Giver of life, convicts the world of sin,
righteousness and judgment. Through the proclamation of the gospel He persuades men to repent
of their sins and confess Jesus as Lord. By the same Spirit a person is led to trust in divine
mercy. The Holy Spirit brings about the new birth, and dwells within the regenerate and unites
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believers to Jesus Christ in faith. The Holy Spirit has come to glorify the Son who in turn came
to glorify the Father. He will lead the Church into a right understanding and rich application of
the truth of God’s Word. He is to be respected, honored, and worshipped as God the Third
Person of the Trinity. There is one God: infinite, eternal, almighty, and perfect in holiness, truth,
and love. In the unity of the godhead there are three persons, Father, Son and Holy Spirit, coexistent, co-equal, co-eternal. The Father is not the Son and the Son is not the Holy Spirit, yet
each is truly Deity. One God - Father, Son and Holy Spirit - is the foundation of Christian faith
and life. Deuteronomy 6:4, Psalm 90:2, Isaiah 57:15, Matthew 28:19-20; John 16:7-11; Acts 5:4;
1 Corinthians 12:13; 1 Thessalonians 1:2-5; Titus 3:5; Revelation 4:8.
Essential Orthodox Doctrine. Reason: God the Spirit is the Person of the Trinity Who executes
works of regeneration and sanctification that are necessary for salvation.
3.05. Man - God made man - male and female - in His own image, as the crown of creation, that
man might have fellowship with Him and reflect His glory. Tempted by Satan, man rebelled
against God. Being estranged from his Maker, yet responsible to Him, he became subject to
divine wrath, inwardly depraved and apart from a special work of grace, utterly incapable of
returning to God. This depravity is radical and pervasive. It extends to his mind, will and
affections. Unregenerate man lives under the dominion of sin and Satan. He is at enmity with
God, hostile toward God, and hateful of God. Fallen, sinful people, whatever their character or
attainments, are lost and without hope apart from salvation in Christ. Genesis 1:27, 3:1-19,
Romans 3:10-11, 21-26, 8:2.
Essential Orthodox Doctrine. Reason: To deny the sinful nature of fallen man would be to
deny the necessity for Christ’s substitutionary atonement. To deny the need of Christ would be
to deny Christ.
3.06. The Gospel - Jesus Christ is the gospel. The good news is revealed in His birth, life, death,
resurrection and ascension. Christ’s crucifixion is the heart of the gospel, His resurrection is the
power of the gospel and His ascension is the glory of the gospel. Christ’s death is a
substitutionary and propitiatory sacrifice to God for our sins. It satisfies the demands of God’s
holy justice and appeases His holy wrath. It also demonstrates His mysterious love and reveals
His amazing grace. Jesus Christ is the only mediator between God and man. There is no other
name by which men must be saved. At the heart of all sound doctrine is the Cross of Jesus Christ
and the infinite privilege that redeemed sinners have of glorifying God because of what He has
accomplished. Therefore, we want all that takes place in our hearts, churches and ministries to
proceed from and be related to the Cross. John 1:12, 3:16, 5:24, Acts 4:12, Romans 4:25,
Ephesians 1:7-8, 13-14, Philippians 3:9-10.
Essential Salvific Doctrine. Reason: Jesus Christ alone is the only means of salvation!
3.07. Man’s Response to the Gospel - Man’s response to the gospel is rooted and grounded in
the free and unconditional election of God for His own pleasure and glory. It is also true that the
message of the gospel is only effectual to those who genuinely repent of their sins and by God’s
grace put saving faith in Christ. This gospel of grace is to be sincerely preached to all men in all
nations. Biblical repentance is characterized by a changed life, and saving faith is evidenced by
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kingdom service or works. While neither repentance nor works save, unless a person is willing to
deny himself, pick up his cross, and follow Christ, he cannot become His disciple. Matthew
16:18, 28:19-20; Romans 8:29-30; Ephesians 1:4-6, 11-12, 2:8-10; 1 Thessalonians 1:4.
Essential Salvific Doctrine. Reason: Salvation is secured only through the Gospel of Jesus
Christ.
3.08. Man’s Inheritance through the Gospel - Salvation, the free gift of God, is provided by
grace alone, through faith alone, because of Christ alone, for the glory of God alone. Anyone
turning from sin in repentance and looking to Christ and His substitutionary death receives the
gift of eternal life and is declared righteous by God as a free gift. The righteousness of Christ is
imputed to him. He is justified and fully accepted by God. Through Christ’s atonement for sin an
individual is reconciled to God as Father and becomes His child. The believer is forgiven the
debt of his sin and via the miracle of regeneration liberated from the law of sin and death into the
freedom of God’s Spirit. Romans 5:1, 9, 18, 8:15-17; 2 Corinthians 5:21; Ephesians 2:8-10; Titus
3:5.
Essential Salvific Doctrine. Reason: Justification is attained by faith alone in Christ alone.
Man adds nothing to the sufficiency of Christ’s atonement.
3.09. Sanctification - The Holy Spirit is the active agent in our sanctification and seeks to
produce His fruit in us as our minds are renewed and we are conformed to the image of Christ.
Though indwelling sin remains a reality, as we are led by the Spirit, we grow in the knowledge
of the Lord, freely keeping His commandments and endeavoring to so live in the world that all
people may see our good works and glorify our Father who is in heaven. All believers are
exhorted to persevere in the faith knowing they will have to give an account to God for their
every thought, word and deed. The spiritual disciplines, especially Bible study, prayer, worship
and confession, are a vital means of grace in this regard. Nevertheless, the believer’s ultimate
confidence to persevere is based in the sure promise of God to preserve His people until the end
which is most certain. John 14:16-17, 15:26, 16:7-15, Romans 8:9, Galatians 5:22-23, I
Corinthians 12:11.
Essential Orthodox Doctrine: Reason: Sanctification is the true fruit of justification.
Though the true church would heartily acknowledge the importance of sanctification, there are
nonessential congregational differences in regards to specific practices pertaining to this truth
(i.e. spiritual disciplines, participation with the Holy Spirit, etc).
3.10. Empowered by the Spirit - In addition to effecting regeneration and sanctification, the
Holy Spirit also empowers believers for Christian witness and service. While all genuine
believers are indwelt by the Holy Spirit at conversion, the New Testament indicates the
importance of an ongoing, empowering work of the Spirit subsequent to conversion as well.
Being indwelt by the Spirit and being filled with the Spirit are theologically distinct experiences.
The Holy Spirit desires to fill each believer continually with increased power for Christian life
and witness, and imparts his supernatural gifts for the edification of the Body and for various
works of ministry in the world. All the gifts of the Holy Spirit at work in the church of the first18
century are available today, are vital for the mission of the church, and are to be earnestly desired
and practiced. John 1:13, 3:3-8, 12:6-8; 16:12-14; 1 Corinthians 12:11-13, 14:1; Galatians 3:5,
5:16-18; Ephesians 4:11-12, 5:18; James 5:14-15.
Essential Orthodox Doctrine. Reason: The initiating and on-going work of the Holy Spirit can
never be understated. God preserves His people by the work of Jesus Christ through the Holy
Spirit. However, there remains historical disagreement on some particular matters pertaining to
the work of the Holy Spirit. These differences should be regarded as nonessential
congregational doctrine (i.e. baptism of the Holy Spirit, spiritual gifts, and on- going noncanonical revelation, etc).
3.11. The Church - God by His Word and Spirit creates the Church, calling sinful men out of
the whole human race into the fellowship of Christ’s Body. By the same Word and Spirit, He
guides and preserves that new redeemed humanity. The Church is not a religious institution or
denomination. Rather, the Church universal is made up of those who have become genuine
followers of Jesus Christ and have personally appropriated the gospel. The Church exists to
worship and glorify God as Father, Son and Holy Spirit. It also exists to serve Him by faithfully
doing His will in the earth. This involves a commitment to see the gospel preached and churches
planted in all the world for a testimony. The ultimate mission of the Church is the making of
disciples through the preaching of the gospel. When God transforms human nature, this then
becomes the chief means of society’s transformation. Upon conversion, newly redeemed men
and women are added to a local church in which they devote themselves to teaching, fellowship,
the Lord’s Supper and prayer.
All members of the Church universal are to be a vital and committed part of a local church. In
this context they are called to walk out the New Covenant as the people of God and demonstrate
the reality of the kingdom of God. The ascended Christ has given gift ministries to the church
(including apostles, prophets, evangelists, pastors and teachers) for the equipping of Christ’s
body that it might mature and grow. Through the gift ministries all members of the Church are to
be nurtured and equipped for the work of ministry. Women play a vital role in the life of the
church but in keeping with God’s created design, they are not permitted "to teach or to have
authority over a man" (1 Tim. 2:11). In the context of the local church, God’s people receive
pastoral care and leadership and the opportunity to employ their God-given gifts in His service in
relation to one another and to the world. Matthew 16:18; Acts 2:42-47; Ephesians 2:20, 4:11-12;
1 Peter 2:4-5, 4:10.
Essential Orthodox Doctrine. Reason: Jesus Christ died for His church. Though the world
will pass away, His church will NOT. Though I would argue that the doctrine of the church
would be a essential orthodox doctrine, there still exists many doctrinal differences within the
true church pertaining to the economy of the church, which should regarded as nonessential
congregational doctrine (i.e. gift ministries, role of women, church government, etc.)
3.12. Ordinances of the Church - Water baptism is only intended for the individual who has
received the saving benefits of Christ’s atoning work and become His disciple. Therefore, in
obedience to Christ’s command and as a testimony to God, the Church, oneself and the world; a
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believer should be immersed in water in the name of the Father, Son and Holy Spirit. Water
baptism is a visual demonstration of a person’s union with Christ in the likeness of His death and
resurrection. It signifies that his former way of life has been put to death and vividly depicts a
person’s release from the mastery of sin. Matthew 26:26-29, 28:19, Acts 2:42, 8:12, Romans 6:34, I Corinthians 10:16-17, 11:23-24, Colossians 2:12.
As with water baptism, the Lord’s Supper is to be observed only by those who have become
genuine followers of Christ. This ordinance symbolizes the breaking of Christ’s body and the
shedding of his blood on our behalf, and is to be observed repeatedly throughout the Christian
life as a sign of continued participation in the atoning benefits of Christ’s death. As we partake of
the Lord’s Supper with an attitude of faith and self-examination, we remember and proclaim the
death of Christ, receive spiritual nourishment for our souls, and signify our unity with other
members of Christ’s body.1Corinthians10:16-17;11:17-34
Essential Orthodox Doctrine. Reason. Christ commanded these two ordinances to His church.
Historically, a true church has been identified by three marks: 1. Preaching of the Gospel. 2.
Observance of the Baptism and the Lord’s Table. 3. Church Discipline. However, there has
been widespread disagreement with the true church on the administration of the ordinances. The
specifics on administering these ordinances should be regarded as nonessential congregational
doctrine (i.e. “believer’s baptism instead of infant baptism and participation - any believer
instead of only local church members - in Communion”, etc).
3.13. The Consummation - The Consummation of all things includes the visible, personal and
glorious return of Jesus Christ, the resurrection of the dead and the translation of those alive in
Christ, the judgment of the just and the unjust, and the fulfillment of Christ’s kingdom in the new
heavens and the new earth. In the Consummation, Satan with his hosts and all those outside
Christ are finally separated from the benevolent presence of God, enduring eternal punishment,
but the righteous, in glorious bodies, shall live and reign with Him forever. Married to Christ as
His Bride, the Church will be in the presence of God forever, serving Him and giving Him
unending praise and glory. Then shall the eager expectation of creation be fulfilled and the whole
earth shall proclaim the glory of God who makes all things new. Matthew 25:31, John 14:2-3, I
Corinthians 15:22-28, 51-57, Colossians 3:4, I Thessalonians 4:13-17, Titus 2:13, II Peter 3:1014, Revelation 22:20, Matthew 25:31-46, Luke 16:19-31, 23:39-43, John 5:24-30, 14:1-3, I
Corinthians 15:12-58, II Thessalonians 1:6-10.
Essential Orthodox Doctrine. Reason. The hope of Christ’s church has always been His
glorious return. Details of Christ’s return (namely, the timing and consequences) should be
regarded as nonessential congregational doctrine (i.e. EFCA premil view, etc).
Questions or Comments Pertaining to this Paper – Please Contact:
Bob Pair
[email protected]
[email protected]
Last Revised 5 September 2008
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