
The terms trinity and persons, as related to the godhead, while not found in the
Scriptures, are words in harmony with Scripture, whereby we may convey to others
our immediate understanding of the doctrine of Christ respecting the Being of God,
as distinguished from “gods many and lords many.” We therefore may speak with
propriety of the Lord our God, who is One Lord, as a Trinity or as one Being of three
persons, and still be absolutely scriptural (Matthew 28:19; 2 Corinthians 13:14; John 14:16-17).
Christ taught a distinction of persons in the godhead which He expressed in
specific terms of relationship, as Father, Son, and Holy Spirit, but that this distinction
and relationship, as to its mode is inscrutable and incomprehensible, because
unexplained (Luke 1:35; 1 Corinthians 1:24; Matthew 11:25–27; Matthew 28:19; 2 Corinthians 13:14; 1 John 1:3-4).
Accordingly, therefore, there is that in the Father which constitutes Him the Father
and not the Son; there is that in the Son which constitutes Him the Son and not the
Father; and there is that in the Holy Spirit which constitutes Him the Holy Spirit and
not either the Father or the Son. Wherefore, the Father is the Begetter; the Son is
the Begotten; and the Holy Spirit is the One proceeding from the Father and the Son.
Therefore, because these three persons in the godhead are in a state of unity, there is but
one Lord God Almighty and His name one (John 1:18; John 15:26; John 17:11,21; Zechariah 14:9).
The Father, the Son, and the Holy Spirit are never identical as to person; nor
confused as to relation; nor divided in respect to the godhead; nor opposed as to
cooperation. The Son is in the Father and the Father is in the Son as to relationship.
The Son is with the Father and the Father is with the Son, as to fellowship. The Father
is not from the Son, but the Son is from the Father, as to authority. The Holy Spirit
is from the Father and the Son proceeding, as to nature, relationship, cooperation,
and authority. Hence, no person in the godhead either exists or works separately or
independently of the others (John 5:17–30; John 5:32,37; John 8:17-18).
The appellation Lord Jesus Christ is a proper name. It is never applied in the New
Testament either to the Father or to the Holy Spirit. It therefore belongs exclusively to
the Son of God (Romans 1:1–3,7; 2 John 3).
The Lord Jesus Christ, as to His divine and eternal nature, is the proper and only
Begotten of the Father, but as to His human nature, He is the proper Son of Man. He
is, therefore, acknowledged to be both God and man; who because He is God and
man, is “Immanuel,” God with us (Matthew 1:23; 1 John 4:2,10,14; Revelation 1:13,17).
Since the name Immanuel embraces both God and man, in the one person, our
Lord Jesus Christ, it follows that the title Son of God describes His proper deity, and
the title Son of Man, His proper humanity. Therefore, the title Son of God belongs to
the order of eternity, and the title Son of Man to the order of time (Matthew 1:21–23;
2 John 3; 1 John 3:8; Hebrews 7:3; Hebrews 1:1–13).
Wherefore, it is a transgression of the doctrine of Christ to say that Jesus Christ
derived the title Son of God solely from the fact of the Incarnation, or because of
His relation to the economy of redemption. Therefore, to deny that the Father is a
real and eternal Father, and that the Son is a real and eternal Son, is a denial of the
distinction and relationship in the Being of God; a denial of the Father and the Son;
and a displacement of the truth that Jesus Christ is come in the flesh (2 John 9; John 1:1,2,14,18,29,49; 1 John 2:22-23; 1 John 4:1–5; Hebrews 12:2).
The Son of God, our Lord Jesus Christ, having by himself purged our sins, sat
down on the right hand of the Majesty on high, angels and principalities and powers
having been made subject unto Him. And having been made both Lord and Christ, He
sent the Holy Spirit that we, in the name of Jesus, might bow our knees and confess
that Jesus Christ is Lord to the glory of God the Father until the end, when the Son shall
become subject to the Father that God may be all in all (Hebrews 1:3; 1 Peter 3:22; Acts 2:32–36; Romans 14:11; 1 Corinthians 15:24–28).
H. Equal Honor to the Father and to the Son
Wherefore, since the Father has delivered all judgment unto the Son, it is not
only the express duty of all in heaven and on earth to bow the knee, but it is an
unspeakable joy in the Holy Spirit to ascribe unto the Son all the attributes of deity,
and to give Him all the honor and the glory contained in all the names and titles of the
godhead except those which express relationship and thus honor the Son even as we honor the Father (John 5:22-23; 1 Peter 1:8; Revelation 5:6–14; Philippians 2:8-9; Revelation 7:9-10; Revelation 4:8–11).
The Lord Jesus Christ is the eternal Son of God. The Scriptures declare:
A. His virgin birth (Matthew 1:23; Luke 1:31,35).
B. His sinless life (Hebrews 7:26; 1 Peter 2:22).
C. His miracles (Acts 2:22; Acts 10:38).
D. His substitutionary work on the cross (1 Corinthians 15:3; 2 Corinthians 5:21).
E. His bodily resurrection from the dead (Matthew 28:6; Luke 24:39; 1 Corinthians 15:4).
F. His exaltation to the right hand of God (Acts 1:9,11; Acts 2:33; Philippians 2:9–11; Hebrews 1:3).
Man was created good and upright; for God said, “Let us make man in our image, after
our likeness.” However, man by voluntary transgression fell and thereby incurred not only
physical death but also spiritual death, which is separation from God (Genesis 1:26-27; Genesis 2:17;
Genesis 3:6; Romans 5:12–19).
Man’s only hope of redemption is through the shed blood of Jesus Christ the Son of God.
The ordinance of baptism by immersion is commanded in the Scriptures. All who repent and believe on Christ as Savior and Lord are to be baptized. Thus they declare to the world that they have died with Christ and that they also have been raised with Him to walk in newness of life (Matthew 28:19; Mark 16:16; Acts 10:47-48; Romans 6:4).
B. Holy Communion.
All believers are entitled to and should ardently expect and earnestly seek the promise of the Father, the baptism in the Holy Spirit and fire, according to the command of our Lord Jesus Christ. This was the normal experience of all in the early Christian church. With it comes the enduement of power for life and service, the bestowment of the gifts and their uses in the work of the ministry (Luke 24:49; Acts 1:4,8; 1 Corinthians 12:1–31).
This experience is distinct from and subsequent to the experience of the new birth (Acts 8:12–17; Acts 10:44–46; Acts 11:14–16; Acts 15:7–9). With the baptism in the Holy Spirit come such experiences as an overflowing fullness of the Spirit (John 7:37–39; Acts 4:8), a deepened reverence for God (Acts 2:43; Hebrews 12:28), an intensified consecration to God and dedication to His work (Acts 2:42), and a more active love for Christ, for His Word, and for the lost (Mark 16:20).
The baptism of believers in the Holy Spirit is witnessed by the initial physical sign of speaking with other tongues as the Spirit of God gives them utterance (Acts 2:4). The speaking in tongues in this instance is the same in essence as the gift of tongues (1 Corinthians 12:4–10,28), but different in purpose and use.
Sanctification is an act of separation from that which is evil, and of dedication unto God (Romans 12:1-2; 1 Thessalonians 5:23; Hebrews 13:12). Scriptures teach a life of “holiness without which no man shall see the Lord” (Hebrews 12:14). By the power of the Holy Spirit we are able to obey the command: “Be ye holy, for I am holy” (1 Peter 1:15-16). Sanctification is realized in the believer by recognizing his identification with Christ
in His death and resurrection, and by faith reckoning daily upon the fact of that union, and by offering every faculty continually to the dominion of the Holy Spirit (Romans 6:1–11,13; Romans 8:1,2,13; Galatians 2:20; Philippians 2:12-13; 1 Peter 1:5).
X. The Church and Its Mission
The Church is the body of Christ, the habitation of God through the Spirit, with divine appointments for the fulfillment of her Great Commission. Each believer, born of the Spirit, is an integral part of the general assembly and church of the firstborn, which are written in heaven (Ephesians 1:22-23; Ephesians 2:22; Hebrews 12:23). Since God’s purpose concerning man is to seek and to save that which is lost, to be worshiped by man, to build a body of believers in the image of His Son, and to demonstrate His love and compassion for all the world, the priority reason for being of the Assemblies of God as part of the Church is:
A. To be an agency of God for evangelizing the world (Acts 1:8; Matthew 28:19-20; Mark 16:15-16).
B. To be a corporate body in which man may worship God (1 Corinthians 12:13).
C. To be a channel of God’s purpose to build a body of saints being perfected in the image of His Son (Ephesians 4:11–16; 1 Corinthians 12:28; 1 Corinthians 14:12).
D. To be a people who demonstrate God’s love and compassion for all the world (Psalm 112:9; Galatians 2:10; Galatians 6:10; James 1:27).
being in the New Testament apostolic pattern by teaching and encouraging believers to be
baptized in the Holy Spirit. This experience:
A. Enables them to evangelize in the power of the Spirit with accompanying supernatural signs (Mark 16:15–20; Acts 4:29–31; Hebrews 2:3-4).
B. Adds a necessary dimension to a worshipful relationship with God (1 Corinthians 2:10–16; 1 Corinthians 12–14).
C. Enables them to respond to the full working of the Holy Spirit in expression of fruit and gifts and ministries as in New Testament times for the edifying of the body of Christ and care for the poor and needy of the world (Galatians 5:22–26; Matthew 25:37–40; Galatians 6:10; 1 Corinthians 14:12; Ephesians 4:11-12; 1 Corinthians 12:28; Colossians 1:29).
Divine healing is an integral part of the gospel. Deliverance from sickness is provided for in the Atonement, and is the privilege of all believers (Isaiah 53:4-5; Matthew 8:16-17; James 5:14–16).
The resurrection of those who have fallen asleep in Christ and their translation together with those who are alive and remain unto the coming of the Lord is the imminent and blessed hope of the Church
The second coming of Christ includes the rapture of the saints, which is our blessed hope, followed by the visible return of Christ with His saints to reign on the earth for one thousand years (Zechariah 14:5;
There will be a final judgment in which the wicked dead will be raised and judged according to their works. Whosoever is not found written in the Book of Life, together with the devil and his angels, the beast and the false prophet, will be consigned to everlasting punishment in the lake which burneth with fire and brimstone, which is the second death (Matthew 25:46; Mark 9:43–48; Revelation 19:20; Revelation 20:11–15; Revelation 21:8).
“We, according to His promise, look for new heavens and a new earth, wherein dwelleth righteousness”