About Our Church

That there is one God, a personal, spiritual being, the creator of all things, omnipotent, omniscient, and eternal, infinite in wisdom, holiness, justice, goodness, truth, and mercy; unchangeable, and everywhere present by his representative, the Holy Spirit. (Ps. 139:7)

That there is one Lord Jesus Christ, the Son of the Eternal Father, the one by whom God created all things, and by whom they do consist; that he took on him the nature of the seed of Abraham for the redemption of our fallen race; that he dwelt among men full of grace and truth, lived our example, died our sacrifice, was raised for our justification, ascended on high to be our only mediator in the sanctuary in Heaven, where, with his own blood he makes atonement for our sins. (Lev. 16; Heb. 8:4, 5; 9:6, 7)

That the Holy Scriptures, of the Old and New Testaments, were given by inspiration of God, contain a full revelation of his will to man, and are the only infallible rule of faith and practice.

That Baptism is an ordinance of the Christian church, to follow faith and repentance, by which we commemorate the resurrection of Christ; and that no other mode fitly represents these facts than immersion. (Rom. 6:3-5; Col. 2:12)

That the new birth comprises the entire change necessary to fit us for the kingdom of God, and consists of two parts: a moral change wrought by conversion and a Christian life; and a physical change at the second coming of Christ. (John 3:3, 5; Luke 20:36)

That prophecy is a part of God's revelation to man; that it is profitable for instruction (2 Tim. 3:16), designed for us and our children (Deut. 29:29), and is a lamp to our feet and a light to our path. (Ps. 119:105)

That the world's history from specified dates in the past, the rise and fall of empires, and the chronological succession of events down to the setting up of God's everlasting kingdom, are outlined in great chains of prophecy; and that these prophecies are now all fulfilled except the closing scenes.

That the doctrine of the world's conversion and a temporal millennium is a fable of these last days; that the second coming of Christ is to precede, not follow, the millennium.

That the mistake of Adventists in 1844 pertained to the nature of the event then to transpire, not to the time; that the 2300 days of Dan. 8:14 terminated in that year, and brought us to an event called the cleansing of the sanctuary.

That the sanctuary of the new covenant is the tabernacle of God in Heaven (Heb. 8), of which our Lord, as great High Priest, is minister; and that this sanctuary is to be cleansed at the end of the 2300 days, a work commencing in 1844.

That God's moral requirements are the same upon all men in all dispensations; summarily contained in the commandments spoken by Jehovah from Sinai, engraven on tables of stone, immutable and perpetual. (Num. 10:33; Heb. 9:4; Rev. 11:19)

That the fourth commandment requires that we devote the seventh day of each week, commonly called Saturday, to abstinence from our own labor and to sacred and religious duties; that this is the only weekly Sabbath known to the Bible. (Gen. 2:2, 3; Isa. 66:22, 23)

That as the papacy has thought to change times and laws (Dan. 7:25) and has misled almost all Christendom in regard to the fourth commandment, we find a prophecy of a reform in this respect to be wrought among believers just before the coming of Christ. (Isa. 56:1, 2; Rev. 14:12)

That as the natural or carnal heart is at enmity with God and his law, this enmity can be subdued only by a radical transformation of the affections — the special work of the Holy Spirit — which constitutes regeneration or conversion.

That as all have violated the law of God, we are dependent on Christ: first, for justification from our past offences, and secondly, for grace whereby to render acceptable obedience to his holy law in time to come.

That the Spirit of God was promised to manifest itself in the church through certain gifts (1 Cor. 12; Eph. 4); that these gifts are not designed to supersede the Bible, but to accompany the people of God to the end of time.

That God sends forth a proclamation of the approach of the second advent of Christ; this work is symbolized by the three messages of Rev. 14, the last one bringing to view the work of reform on the law of God.

That the time of the cleansing of the sanctuary, synchronizing with the proclamation of the third message, is a time of investigative judgment — first with reference to the dead, and at the close of probation with reference to the living.

That the grave (Hebrew sheol, Greek hades) is a place of darkness in which there is no work, device, wisdom, or knowledge. (Eccl. 9:10)

That the state to which we are reduced by death is one of silence, inactivity, and entire unconsciousness. (Ps. 146:4; Eccl. 9:5, 6; Dan. 12:2)

That out of the prison house of the grave mankind are to be brought by a bodily resurrection — the righteous in the first resurrection at the second advent, the wicked in the second resurrection a thousand years thereafter. (Rev. 20:4-6)

That at the last trump, the living righteous are to be changed in a moment, in the twinkling of an eye, and with the resurrected righteous are to be caught up to meet the Lord in the air, so forever to be with the Lord.

That these immortalized ones are then taken to Heaven, to the New Jerusalem (John 14:1-3), where they reign with Christ a thousand years; during which time the earth lies desolate and Satan is confined. (Rev. 20:1-6)

That at the end of the thousand years, the Lord descends with his people and the New Jerusalem, the wicked dead are raised, fire comes down from God out of heaven and devours them — the perdition of ungodly men. (Rev. 20:9; 2 Pet. 3:7-12)

That a new heavens and earth shall spring by the power of God from the ashes of the old, to be, with the New Jerusalem for its metropolis and capital, the eternal inheritance of the saints. (2 Pet. 3:13; Ps. 37:11, 29; Matt. 5:5)