The Holy Scriptures

We believe in the Holy Bible.

By the Holy Scripture or the Word of God, we mean the sixty-six books of the Bible, including the Old Testament, which contains 39 books from Genesis to Malachi, and the New Testament, which contains 27 books from the Gospel of Matthew to the Book of Revelation.

The Holy Scripture is given by the inspiration of God, to be the rule of faith and life (2 Tim. 3:16, 17; 2 Pet. 1:21). It is inerrant and infallible in the original writing and its teachings and authority are absolute, supreme, and final. The Holy Spirit guided the holy men of God in their writings.

1. The Authority of the Holy Scriptures is wholly upon God, who is its Author. Thus, it is the Word of God and, therefore, ought to be believed and obeyed. (Exodus 20:1; 2 Samuel 23:2; Psalms 119:89; Isaiah 34:16).
2. Its authority does not, in any manner or measure, depend on the testimony of any man or the church.
3. Nobody has any authority to add to or subtract from the contents of the Bible, whether by new revelations claimed by men or by human traditions. (Deut. 4:2; 13:1; Jos. 1:7; Prov. 30:6; Rev. 22:18–19).
4. The whole counsel of God, essential for human beings concerning God’s own glory, man’s salvation, faith and life, are expressly set out in the Bible. (Acts. 20:20, 27).
5. The infallible rule of interpretation of the Scripture is given in the Scripture itself.
6. When questions about the true and full meaning of any Scripture portion arises, it may be searched, compared with, and understood in conjunction with other Scripture portions that clarify. (1 Cor. 2:13).
7. The supreme judge on matters of doctrine, faith, life, and practices must be the Holy Spirit speaking in and through the Scripture. (2 Timothy 3:16, 17)
8. The Old Testament was written in Hebrew (with a few sections in Aramaic), the language of the Israelites, and the New Testament in Greek, which was the common language of the first Century AD.
9. The collection of 14 books called Apocrypha is not divinely inspired and accepted as part of the Holy Scripture by our Lord Jesus Christ, the apostles and the early Church and so it is not part of the Canon of the Scripture.
10. We accept the Nicene Creed of AD 325 (first adopted at the Council of Nicaea in AD 325 and revised with additions and expansions by the Council of Constantinople in AD 381 and the Council of Toledo in AD 589) for it is in conformity with the teachings of the Scripture.

Holy Trinity

We believe in Holy Trinity.

We believe in One True God, who has revealed himself to us as Father, Son and Holy Spirit, three distinct persons, but without division of nature, essence or being, but one in substance, power and eternality, each having a distinct ministry in relation to His creation and people. Three in one Godhead, who is the intelligent, sovereign, spiritual and personal Being, perfect, infinite, eternal in His Being, holiness, love, wisdom and power. He is absolutely separate and different from and above the universe as its Creator, yet anywhere present in the universe, as the sustainer and controller of all things. (Gen. 1:1,26; 3:22-11:7; Ex. 15:11; Ps. 83:18; 139:7-9; Is. 6:8; Mt. 3:16-17; 28:19; Jn. 10:30; 14:16; 15:26; 2 Cor. 13:14)

A. God, the Father

1. God is Almighty, All-knowing, All-present (Omnipotent, Omniscient and Omnipresent) and immutable (Gen. 17:1; 28:3; Exodus 6:3; Numbers 24:4; Job. 29:2; Psalms 91:1-2; Psalms 139; Prov. 2:8).
2. He is the creator and preserver of all things, both visible and invisible (Gen. 1:1-31; 1 Samuel 30:23; 2 Samuel 8:6; 1 Chronicles 18:6,13; Psalms 31:23; 37:28; Proverbs 8:22-30).
3. God is self-existent: God is life and the source of life for all. Glory, goodness, and blessedness are in and of Himself. He is all-sufficient God, not standing in need of any creatures which He has made, nor to derive glory from them, but manifesting His glory in all His creations (Exodus 3:14; Isaiah 40:12-15; Psalms 19:1).
4. He is most Holy – most Holy in all His counsel, in all His works and in all His commands (Isaiah 6:3; Lev. 20:3; 22:2; 1 Chr. 16:10; Psalms 105:3; 106:47; Isaiah 29:23).
5. He is worthy of worship, service and obedience of all angelic and human creations and every other creature (Exodus 34:14; Deut. 26:10; Ps. 45:11; 81:9; 97:7).
6. God the Father is revealed as the Creator of all things.

B. God the Son - Jesus Christ, the Lord

1. Christ Jesus is the second person of the Holy Trinity. (Gen. 4:4; Phil. 2:5-11; Col. 2:9,19; Deut. 18:15,18). Jesus Christ is the Son, revealed as the only eternally begotten of the Father. He is eternal, the very God of very God, of one substance, and equal with the Father (Lk. 7:16,39; 24:19; Jn. 4:19; 9:17).
2. He is the same yesterday, today and forever (Heb. 13:8).
3. Jesus is the only mediator between God and man; He holds the offices of the Prophet, Priest, and King. He is the head and Saviour of His Church, which is His body.
4. He is the heir of all things, the Judge of the living and dead.
5. He is the Creator of all things (John 1:3; Col. 1:16-18). He redeems, justifies, sanctifies and glorifies all who truly believe on Him.
6. When the fullness of time came, He became a man with all the properties and infirmities of human nature, yet, without sin (Jn. 1:14; Rom. 8:3; Gal. 4:4; 2 Cor. 2:21; Heb. 4:15).
7. When He took the form of a man, He was conceived by the power of the Holy Spirit, in the womb of virgin Mary. (Luke 1:30,32,35)
8. The conception of Jesus by virgin Mary was the work of Almighty God; and thus, the child was kept from sin, and therefore was called a Holy child (Luke 1:35).
9. Thus, two perfect and distinct natures, the Deity and humanity, were inseparably joined together in one person, never to be divided. Jesus is thus, both perfect God and perfect Man.
10. Since Jesus Christ is the only mediator between God and man, we reject the mediatorship of anybody else as unbiblical (1 Tim. 2:5; Heb. 4:14-16).
11. Jesus, anointed with the Holy Spirit, is the Christ, the foretold Messiah of the Old Testament; in Him are all the treasures of wisdom and knowledge and in Him dwells all the fullness of God (Mt. 3:16,17; Mk. 1:9-11; Jn. 1:32; Col. 1:15-20; 2:10).
12. Jesus is the Lord; the Lord of all creations, Lord of life and death; He was vindicated as the Lord of all through His resurrection. Thus, He received a name (Lordship) above all names (Rom. 1:5; Acts 2:30-36; Rom. 14:9,11; Phil. 2:8-11).
13. Jesus Christ became the substitute for sinners before God and died a propitiatory death for the sins of the whole world. Jesus, by and through this perfect obedience and sacrifice, had fully satisfied the justice of the Father, and thus, purchased the redemption, and gained reconciliation and an eternal inheritance into the Kingdom of Heaven for all those who believe on His name (Rom. 3:21-31; 4:4-8; 5:1-11; 8:1-11; 2 Cor. 5:14-21; Mk. 10:45).
14. Jesus took the most painful suffering in His body, died the shameful death on the cross, was buried, and remained in the tomb for three days yet without corruption. On the third day, He rose from the dead, with the same body, but glorified, and appeared to His disciples and others not less than ten times in forty days, proving that He is alive. He then ascended to heaven, now sits at the right hand of His Father, interceding for His own, and shall return to judge both righteous and wicked at the end of the age. His death didn't, in any manner, diminish His Deity (Mat. 28:1-7; Mk. 16:6; Lk. 24:5-7,13,31; Jn. 20:1-10, 15-17, 26-29; 21:7-14; 1 Cor. 15:1-5).

(Rf: Mt. 1:16-25; Lk. 1:31; 2:7-11; Jn. 1:1-3,14; Jn. 10, 30, 38; 5:17-23; Gal. 4:4; Col 1:15-20; 2:10; Heb. 1:1-3,8; 2:14)

C. God, the Holy Spirit

1. We believe in the Holy Spirit, the Third Person in the Trinity, who proceeds eternally from the Father and the Son, is of one substance, majesty and glory, with the Father and the Son, the very God of the very God, and Eternal (Mt. 10:20, 28:19; Mk. 1:10; Jn. 1:32).
2. The Holy Spirit is the Divine person who works in creation, revelation, and redemption.
3. It is the work of the Holy Spirit to reprove and convince the world of sin, and of righteousness, and of judgment; to take the things of Christ and show them to men, and to lead and guide men in truth (Jn. 14:16,26; 16:7-15).
4. The Holy Spirit leads men to faith in Christ. He regenerates, indwells, baptizes, anoints and seals all who become children of God through Jesus Christ.
5. The Holy Spirit empowers, guides, teaches, sanctifies and fills believers who surrender to Him.
6. The Holy Spirit baptizes the regenerated person into the Body of Christ, which is the Church.
7. We reject the teaching that ‘speaking in tongues’ is the only outward sign of being filled with the Holy Spirit or baptized in the Holy Spirit. Everyone, who is born of God, is indwelt by the Holy Spirit. Jesus Christ baptizes the believer by the Holy Spirit to be joined to His Body, the Church. So, we deny a separate ‘baptism of the Spirit’ (Jn. 3:5; 14:16, 17, 26; 15:26; 16:7-14; Acts 13:2; Rom. 8:9, 26-27; 1 Cor. 12:13; Zeph. 1:13-14; 5:18; 1 Jn. 2:27).
8. We believe in the gifts of the Holy Spirit given to believers. All gifts are not given to anyone and none lacks any gift of the Holy Spirit. All these are activated by the same Spirit, who allots to each one individually just as the Spirit chooses. Gifts need not necessarily be the sign of being filled by the Spirit. Even carnal Christians (people of flesh, infants in Christ) may be able to display such gifts, even while dishonoring the Giver (1 Cor. 12:11, 28-30; 3:1-7; Gal. 5:17-21, 26; Mat. 7:21-23).
9. The fruit of the Spirit is the clear outward sign of being filled with the Spirit. The tree is known by the fruit and not necessarily by the gifts (Mt. 7:20; 12:33; Lk. 6:44; Gal. 5:16, 22-26).
10. We are exhorted not to grieve the Spirit (Eph. 4:30) nor to quench the Spirit nor despise prophesying (1 Thess. 5:19, 20). The Holy Spirit is grieved or pained by all sins (Eph. 4:29-31). The Spirit is quenched whenever the ministry is stifled in an individual or in the church, by despising the Holy utterances, the Word of God. Prophesying is not foretelling, but forthtelling.

Creations

We believe that the Sovereign God created the universe out of nothing.

1. God Almighty is the creator of all things, visible and invisible, in heaven, on earth and under the earth. He created all things from nothing. (Gen. 1; Jn. 1:1-3; Col. 1:15-17)
2. The Triune God did the creation work in unison. (Gen. 1:26).
3. We do believe the creation account as is given in Genesis chapter one; God created all things in six days; after completing the creation work, "on the seventh day He rested from all his work" (Gen. 2:1-33).
4. We reject any other theories on creation (such as Evolution Theory, Chance Theory or Big-Bang Theory, Process Theory, and Theistic Evolution) as unbiblical.
5. However, God is not inactive, but is very much active in upholding and sustaining His creations, and He is sovereign over all His creations, leading to His eternal and ultimate purposes.
6. As the crown of all creation, God created man, male and female, in His own image and likeness. (Gen. 1:26, 27).
7. When God created man, He created him with an earthly body, with a soul (having rational mind, emotion and will) and an immortal spirit, endued with knowledge, righteousness and true holiness, having the law of God written in his heart. (Gen. 2:15-17; Rom. 2:13-15; 1 Thess. 5:23; Heb. 4:12). The terms soul and spirit are sometimes interchangeably used; sometimes spirit or soul are used for the whole of meta-physical (Dichotomy—soul and spirit together). Body, soul and spirit (Trichotomy) are specifically used only in 1 Thess. 5:23; Heb. 4:12.
8. He created man as a rational being having free-will to choose good and evil and having dominion over the creatures. (Gen. 1:26; 2:16, 17; 3:22)

Christ, the Mediator

1. It pleased God, in His eternal purpose, to ordain His only begotten Son, the Lord Jesus Christ, to be the Mediator between God and Man (1 Tim. 2:5).
2. Jesus Christ, the mediator, is the Prophet, Priest and King; the Head and Saviour of His Church; the heir of all things and the Judge of the world.
3. The Son of God, the second Person in the Trinity, of one substance and equal with the Father, in the fullness of time became man. Though He became a man with all the essential human properties and common infirmities thereof, yet He was without sin. He was conceived by the power of the Holy Spirit in the womb of the Virgin Mary, of her substance. Thus, two perfect and distinct natures, the Godhead and the Manhood, were inseparably joined together in one person. This person is very God and very Man. (Heb. 4:14–16).
4. The Lord Jesus Christ in His human nature, united to the Divine, was sanctified and was anointed with the Holy Spirit. In Him are all treasures of wisdom and knowledge, and it pleased the Father that all the fullness of the Godhead should dwell in Him. He was holy, blameless, undefiled and full of grace and truth, and was thoroughly equipped to execute the office of a Mediator. He did not take this office on His own, but the Father had appointed Him to this unique office, and gave all power and judgment into His hand, and authorized and empowered Him to execute the same. (Mt. 3:16,17; Mk. 1:10,11; Jn. 5:22,26,27).
5. Jesus, born under the law, perfectly fulfilled all the requirements of the law, and thus redeemed all from under the law, suffered in His body, was crucified. He died and was buried. He remained under the power of death, yet saw no corruption. On the third day, He rose from the dead, in the same but glorified body in which He suffered, ascended into Heaven. He now sits at the right hand of His Father, making intercession for those who believe in Him. He shall return to judge men and angels, at the end of the age. (John 20:17; 21:7; Mt. 5:17; 28:5,6; Acts 1:9–11; Rom. 8:3; Gal. 4:4–7; Heb. 4:12; 7:25).
6. Jesus, by His perfect obedience and sacrifice of Himself, which He once for all offered, has fully satisfied the justice of His Father, has thus purchased reconciliation and an everlasting inheritance in the Kingdom of Heaven, for all those who believe on His name, expressing the mercy of His Father to those who believe in Him. (Rom. 5:6–8, 16–19; 2 Cor. 5:21; Heb. 10:10–14).
7. The work of redemption was completed through Jesus’ crucifixion only; yet, the virtue, efficacy, and benefits of this redemption are communicated to all those who believe on Him in all ages from the beginning of the world. In and by those promises, types, and sacrifices, He was revealed and signified to be the seed of the woman. On one hand He bruised the serpent’s head, and on the other, He was the Lamb, slain from the foundation of the world. (Gen. 3:15; Jn. 1:29; Rev. 13:8).
8. Christ is the ever-present Mediator before God making intercession for those who are purchased or redeemed by His own blood (of the Lamb). Through His Word and Spirit, He persuades them to obey God and helps, by His almighty power and wisdom, to overcome Satan and all his temptations. (1 Cor. 10:13;
   1 Tim. 2:5; Jas. 1:12; 1 Pet. 4:12–16; 1 Jn. 2:1).
   

The Sacraments

1. Sacrament is derived from the Latin “Sacramentum” which refers to an “Oath of obedience.” However, in the Greek New Testament, there is no word corresponding to “Sacrament.” The word “Sacramentum” was used in the old Latin Bible and in the Vulgate, as a translation to Greek “mysterion” (mystery) (E.g., Eph. 5:32; 1 Tim. 3:16; Rev. 1:20; 17:7). Later on, this word was employed to refer to religious rites.
2. By the word sacrament we mean only a symbol or sign Divinely appointed.
3. Sacraments are to represent Christ and His benefits, and to confirm our faith in Him, and to put a visible difference to those who belong to Christ from the rest of the world.
4. Sacraments are to be solemnly administered in our service of God in Christ, according to His Word. Sacraments are the outward symbols and means of the inward grace of God experienced.
5. Our Lord Jesus Christ has knit together His people in a visible company by sacraments most easy to observe, most excellent in signification. They are two in number, namely, Baptism and the Lord’s Supper.
6. When the Sacraments are administered, the minister declares the grace which is exhibited in and by the sacraments rightly used. But it is not conferred by any power in the minister, nor does it depend on the piety or intention of him who administers it, but upon the work of the Holy Spirit, and on the promises of the Word.
7. Sacraments are mandatory for every Christian, but Sacraments are not a means for salvation. No one ever is regenerated, saved or sanctified by any sacrament.
8. The Sacraments ordained by Jesus Christ are to be received in a worthy manner, and these confirm our faith in God and increase grace by virtue of prayers to God.
9. However, they that receive the Sacraments unworthily, purchase to themselves Judgment, as St. Paul puts it. Normally, the minister does not debar anyone from receiving the sacraments, unless he is explicitly aware of the participant continuing in any known immorality. It is equally true that none, however conscious of unworthiness, is debarred from receiving the elements if they trust in the Lord Jesus Christ alone for salvation and pray for forgiveness and cleansing through confession of their sins before participation. (1 Cor. 11:28,29).
10. Negligence or condemning of the Sacraments are viewed as disobedience to the Commandments of the Lord Jesus Christ. However, grace and salvation are not inseparably annexed to these sacraments. It is unscriptural to teach that no one is regenerated or saved without them or that all that have observed them are undoubtedly regenerated.
11. There are only two Sacraments ordained by Jesus Christ in the Gospels. They are Baptism and the Lord’s Supper. These are administered by a minister lawfully ordained by the Church. (Mt.26:26-29; 28:18, 19).
12. Order of services such as Confirmation, Ordination of Presbyters, Consecration of Bishops, Matrimony, Dedication etc. are conducted in STECI in accordance with the principles of services given in the Holy Scripture; but they do not come as Sacraments instituted by Christ. We do not accept them as Sacraments since they are not ordained by the Lord. This includes institution of differently named Priestly Orders (with non-Scriptural names like priests instead of presbyters or pastors), as well as Penance, extreme unction etc. observed in certain other churches as Sacraments.

A. Baptism

1. Baptism is a Sacrament of the New Testament, ordained by Jesus Christ (Mt.28:18, 19; Mk.16:16).
2. By the solemn administration of it, the baptized person is received into the visible church (Acts. 4:32).
It is a sign and seal of the covenant of grace, referring to the person’s engrafting into Christ, of regeneration, remission of sins and the giving up of the person to God through Jesus Christ to walk in the newness of life. These spiritual benefits are received only by grace through faith in Christ.
3. This sacrament, appointed by Christ, is to be continued in his Church until the end of the world.
4. The element used in Baptism is water, and a person is baptized in the name of the Father, and of the Son, and of the Holy Spirit, by a minister lawfully ordained.
5. The mode of baptism is not crucial, according to Scriptural teachings. Immersion of the person into water is not necessary as immersion in baptism has no theological meaning in itself; other interpretations are on speculations of different people. Baptism, as a sign, is rightly administered by pouring or sprinkling water upon the person, or by immersion as desired by the candidate.
6. We believe that the baptism of children of believing parents is Biblical, considering the whole truth of the Word of God, baptizing and bringing them into the community of the believers (Church) under the covenant of grace and teaching them to become disciples of the Lord Jesus Christ (Mt. 28:19,20). Infant baptism to become effectual in their lives, they need to be confirmed in their Christian faith and shall individually confess his/her faith in the Lord Jesus Christ.
7. Normally, the infants of one or both believing parents be baptized, by pouring or sprinkling of water, as per the decision of the parents. If the parents decide their children are not to be baptised as infants, they shall be dedicated in infancy in the name of the Triune God. When such infants come of age and publicly profess their faith in, and obedience to Jesus Christ, they are baptised by any of the modes, pouring or sprinkling of water or by immersion if the candidate opt for the same.
8. The doctrine of baptismal regeneration is rejected as unscriptural.
9. The sacrament of Baptism is to be administered only once to any person.

B. The Lord’s Supper

1. Our Lord Jesus, in the night in which He was betrayed, instituted the Sacrament of Lord’s Supper, symbolizing the breaking of His body and the shedding of His blood (1 Cor.11:23-26).
2. This sacrament is a memorial of Christ’s death for the redemption of those who believe on him, and is to be observed in His Church till he comes (Mat.26:26-29; Mk.14:22-25; Lk.22:19,20).
3. It is also a symbol of the soul’s feeding (spiritual nourishment) upon Christ, and to be a bond and pledge of believers’ communion with Him, and with each other as members of the mystical body of Christ (Jn.6:53-57).
4. Every time the Lord’s Supper is observed, Christ is not offered afresh as an atoning sacrifice for the remission of the sins of the living or the dead. It is a solemn commemoration of His one and only sacrifice upon the cross, once for all, and a spiritual offering of praise and thanksgiving to God for the same. His death on the cross is the fulfilment of all the Old Testament sacrifices, including the slain Passover Lamb.
5. Through the declaration of the Lord’s Word of Institution, prayer and blessing of the elements of bread and wine, they are set apart from a common to a holy use. The bread is taken and broken, and the cup is taken and given separately to the communicants.
6. The elements of the Lord’s Supper are bread and wine. Bread representing the body and wine representing the blood of Christ are symbolically used. Worshiping the elements, the lifting them up (not just taking them in hand) or carrying them about for adoration, and reserving them for any extra ceremonial use, are all contrary to the purpose for which Christ instituted this sacrament.
7. Though at times, the bread and wine used in the Lord’s Supper are called the body and blood of Christ as stated by the Lord, in substance and nature they still remain truly and only bread and wine, as they were before.
8. The elements of bread and wine are used to symbolize the broken body and shed blood of Christ on the cross for the redemption of the mankind.
9. The doctrine of Transubstantiation, the change of the substance of bread and wine into the very body and blood of Christ, by the consecration of a “priest” is repugnant and contrary to the Gospel, and hence we reject this doctrine as unscriptural.
10. The doctrine of Consubstantiation, the teaching that Christ is veiled under the unchanged bread and wine and that His very body and blood are present therein, is also without the warrant of Scriptures, and contradictory to Christ’s teaching, and hence we deny and reject this doctrine.
11. We deny and reject the teaching of localization or the claim that Christ’s spiritual presence is effective in inexplicable terms in the bread and wine of Lord’s Supper or any other kind of teaching of the presence of Christ along with Holy Communion elements as equally unwarranted of the Scriptures and contrary to the teachings of Christ. We do not use the term “Eucharist” for Holy Communion because of the various unscriptural implications attributed to the term.
12. As the Lord Jesus intended, the participants of the Lord’s Supper must be only His disciples, meaning only those who believe on Him, and put their trust in Jesus for the forgiveness of their sins, and who are committed to live in the newness of life. But the wicked and ignorant persons receiving the elements in the sacrament are guilty of the body and blood of the Lord and shall come under Judgment (1 Cor.11:27-31).
13. The Lord’s Supper should not be denied to any of His people. By Christ’s ordinance and commandment, both the bread and the wine, ought to be ministered to all Christians (meaning believers) alike. It is not the duty of the minister to judge who is eligible to be a partaker of the Holy Communion; the participant will take the responsibility for his eligibility before God (though the minister could counsel and warn anyone who participates in the Communion but lives in open sinful life) (1 Cor. 11:27-32).
14. The participation in Lord’s Supper is also a manifestation of Christian unity, as a community of people sharing the same bread and same cup, being part of the same Body of Christ.
15. As commanded by the Lord Jesus, this Sacrament is to be observed by God’s people in remembrance of Jesus till His Second coming.

The Fall of Man and the Origin of Sin

Definition:

The Biblical word sin (“hamartia” in Greek) means “missing the mark” or “falling short”. This refers to man’s failure to fulfil God’s purpose. All people must deal with two kinds of sins: inherited sin through Adam (Rom. 5:12–14, 16–18) and personal sin. We are not sinners because we sin; rather, we sin because we are born sinners.

Personal sin is transgression of God’s spiritual and moral laws; violation or disobedience to the will of God as revealed in the Bible (1 John 3:4) – the sin of commission. Sin is also refusing to do what is right (James 4:17) – the sin of omission. While sins are generally considered as actions, any thought, word, or act considered as immoral, selfish, shameful, harmful, or alienating from God also might be termed as “sinful”.

Condemnation, enslavement and depravity are the consequences of sin. But God has made the remedy for sins in Christ, to appropriate by those who put their faith in Christ’s substitutionary death.

1. God made man as the steward of all His creation, having responsibility to God, to others, to Nature and to himself. (Gen. 2:15)
2. Its authority does not, in any manner or measure, depend on the testimony of any man or the church.
3. Adam and Eve, being seduced by Satan, disobeyed God and ate from the forbidden tree of good and evil and thus sinned against God, losing their original innocence and communion with God. (Gen. 3:1–7, 11, 12)
4. By this sin, man fell from original righteousness and communion with God and thus became fully depraved in all the faculties – spirit, soul and body – and came under death and judgment. (Rom. 5:12, 14–19; 1 Thess. 5:23)
5. Adam and Eve being the fountainhead of all the human race, every human has inherited the guilt of this sin. Consequently, corruption, God’s condemnation and death are conveyed to all his posterity, descending from him by natural birth. (Rom. 3:10–12, 19; 5:12; 7:7–24)
6. Due to this original sin, humanity is utterly indisposed, disabled and is wholly inclined to all evil, and thus all transgressions follow. (Rom. 3:10–18)
7. The guilt of Adam’s sin is accounted not just to Adam himself, but to every one of his off-springs. We were in the loins of Adam when he sinned and so, we sinned in him and hence we are guilty of his act as well. So, every member of human race is spiritually dead and under condemnation, though we have not sinned like Adam. (Rom. 3:23; 5:14; Heb. 7:9,10)
8. Sin committed by anyone voluntarily or involuntarily is personal sin.
9. Although there is no condemnation for them that are in Christ Jesus (Rom. 8:1), this corrupt nature does remain even in the regenerated ones in this life. This is carnality, but surely there is deliverance from it through Jesus Christ. (Rom. 7:24,25)
10. Every sin, both original (inherited) and personal (actually done), is a transgression of the righteous law of God. So, the sinner comes under the wrath of God, and is subject to death with all miseries, spiritual, temporal and eternal.
11. Due to the inherited sin, human race has an inclination to evil; thus, the lust of flesh is contrary to the Spirit. By nature, all people are the children of wrath. People are thus totally depraved; no one is righteous, not even one. (Rom. 3:9,10,23)

God's Covenant with Man

A covenant is a binding agreement between two parties.

In the Old Testament, three different types of agreements (covenants) are found.

1. A two-sided covenant between human parties. Both parties voluntarily accept the terms of the agreement: For friendship (1 Sam. 18:3–4); for marriage (Mal. 2:14); for political alliance (Josh. 9:15; Obed. 7)
2. A one-sided covenant imposed by a superior party (Eze. 17:13–14). This idea can be seen in God’s covenant with Adam, and his posterity. God “commands” and man, His servant, must “obey” (Gen. 2:17; Josh. 23:16; Hos. 6:7)
3. God’s self-imposed obligatory covenant for the reconciliation of sinners to himself (Deut. 7:6–8; Ps. 89:3–4)

To Abraham, He said, “I will establish My covenant between Me and you, and your offspring after you throughout their generations, for an everlasting covenant, to be God to you and to your offspring after you.” (Gen. 17:7)

A covenant usually means a mutually “put together” agreement. But God is sovereign, and He doesn’t require man’s consent for an agreement and therefore, God’s covenant is “put through” to achieve His sovereign purpose. The eternal and sovereign purpose of God is the redemption of the fallen mankind. God’s covenant reveals the most affable attribute of God – His eternal mercy. A covenant or testament is established by the death of the testator.

Hence, the death of Christ fulfills and satisfies all God’s requirements for the redemption of both Old Testament and New Testament believers (Heb. 9:16–22). Apart from the death of Christ, the Old Testament saints “should not be made perfect” (Heb. 11:40). Death of Christ is the only redemptive way for all those who believe on Him. (1 Pet. 1:18–20)

Christ’s blood is the “blood of the (new) covenant” (Ex. 24:8; Mt. 26:28; Heb. 9:20), including both the Old and the New Testaments (covenants).

The following aspects are involved in a covenant (testament):

1. God the Son, the testator and mediator (Heb. 9:15)
2. The heirs of the covenant are “the called” ones (Heb. 9:15)
3. The grace of God makes the covenant effective (Heb. 9:15–16)
4. By faith or commitment, the heirs appropriate the gift of salvation and the eternal inheritance of reconciliation (Heb. 9:15–28). The specific feature of the covenant is God’s exercise of pure grace (Gen. 15:18; Ex. 19:4), without the aid of man’s assistance or works (Eph. 2:8–9).
5. The promise of the covenant is “I will be their God, and they shall be my people” (Gen. 17:7; 2 Cor. 6:16,17; Rev. 21:3)
6. The eternality of the inheritance (Ps. 105:8–10; Num. 18:19; Eph. 1:14; 1 Pet. 1:4)
7. A sign of confirmation, such as:
   • Rainbow to Noah (Gen. 9:12–13)
   • Circumcision to Abraham (Gen. 17:9–14)
   • The exodus to Moses (Ex. 20:2)
   • In the New Testament, the resurrection of Jesus (Rom. 1:4)

Subjective appropriation of the covenant is marked by unchangeable features of human response of:
(a) Faith (Gen. 15:6; Deut. 6:5; Heb. 11:6)
(b) Obedience, both moral (Gen. 17:1; Mt. 7:24; Eph. 2:10) and ceremonial (Gen. 17:10–14; Acts 22:16; 1 Cor. 11:24)

Genuine faith is demonstrated by works (James 2:14–26).

God’s revelations of His covenant also show the progression of salvation history.

In the Old Testament, the following covenants are made by God with His people with attachments of signs and promises:

1. The Adamic or Edenic covenant (Gen. 3:15)
   • Sign: “Bruising of the heel of the seed of woman”
   • Promise: God’s earliest promise of redemption
2. The Noahic covenant (Gen. 9:9)
   • Sign: Rainbow (Gen. 9:13)
   • Promise: Preservation of the seed; shall not be destroyed by the flood (Gen. 9:11)
3. The Abrahamic covenant (Gen. 15:18)
   • Sign: Circumcision
   • Promise: Blessings to Abraham and his posterity (Gen. 17:1–14)
4. The Sinaitic covenant (Ex. 19:5–6)
   • Sign: Exodus from Egypt (Ex. 3:8,10,12; 20:2)
   • Promise: Israel shall be God’s chosen people (Ex. 3:6–9)
5. The Levitical covenant (Num. 25:12–13)
   • Sign: Atonement – priestly sacrifices
   • Promise: Everlasting priesthood
6. The Davidic covenant (2 Sam. 7:8–29; 23:5)
   • Sign: David’s dynasty (Isa. 55:3)
   • Promise: Messianic salvation promised through David and the establishment of the Messianic Kingdom (Isa. 55; 65:9, 18–25)

Each of these above Covenants anticipated the death and redemption through Jesus Christ

In the New Testament

7. It is the New Covenant in Christ.
   • Sign: The death of Jesus (Mk. 10:45; Jn. 3:14; 8:28; 12:32,33)
   • Promise: Redemption through Jesus Christ. The Gospels teach us this truth. (Heb. 1:1–4; 7:14–25; 8:6–13; 9:22–28)

Under the new covenant (Lk. 22:14–20; Mt. 26:26–29), God shall be the God of the redeemed: “I will be their God”; and the redeemed shall be His people: “And they shall be to me a people” (Heb. 8:10; Jer. 31:33–34; 1 Pet. 2:9,10)

Free Will

1. When God created man, He created him with the natural liberty or freedom to choose good or evil. There was no forced directive to man’s will. (Gen. 2:15–17)
2. Man, in his state of innocence, had freedom and power to will and to do that which is good and well pleasing to God, and if not, might fall and do evil.
3. Man, by his Fall into a state of sin due to his disobedience to the command of God (Gen. 2:17; 3:6–7), wholly and totally lost all ability to do any spiritual good to bring him to salvation — the total depravity (the innate corruption of human nature), the result being total separation from God.
   Yet, God reveals to man His ways through Nature, Conscience, the Word of God and finally through His Son. But the judgment is according to the gospel, through Jesus Christ (Rom. 2:14–16)
4. When God converts a believing sinner, who responds to God’s revealed truth, by His grace, He delivers the sinner from his natural bondage to sin and enables him freely to will and to do that which is spiritually good. Yet, by reason of man’s remaining corruption in his being, he does not perfectly nor wills only that which is good, but also wills and does that which is evil. Man’s willful crucifying of the flesh, moment by moment, is the answer to carnality (Gal. 5:24).
5. Only in the state of glory where evil has no entry, man’s will shall be free to do good alone.

Call to Salvation

The condition of man after fall is such that he cannot turn and prepare himself, by his own natural strength and good works, to faith and to please God. Man was totally depraved and lost that he has no power in himself to do good works to please and be acceptable to God. Man becomes wholly dependent on God for His grace to work in through His Son Jesus Christ, that he may turn to God to do His will and to please Him.

1. God’s call to salvation is to all humanity; nevertheless, everyone does not positively respond to God’s call, exercising his/her free will. (Is. 55:1–2; Jn. 1:12; 3:16; 7:37,38)
2. However, those who respond to God’s call respond so by God’s grace to salvation in Jesus Christ through the working of His Word and Spirit. (Jn. 3:35; Heb. 4:12; Jas. 1:18; 1 Pet. 1:23)
3. Such are given grace to understand the things of God, and God creates in them a heart of flesh by taking away their hearts of stone. (Ezek. 36:26–28)
4. Thus, God, by His grace, draws such to Jesus Christ, who so freely and willingly takes this decision.
5. God’s call to salvation is His free and special grace, and not due to any good on man’s part. In spite of man’s sinful nature, he is quickened and renewed by the Holy Spirit to answer God’s call and to embrace the free offer of salvation. Thus, a sinner is saved by grace through faith in Jesus Christ and not by works. (Eph. 2:8–9)
6. Others, though they may be called as believers in Christ and may have some operations or promptings of the Spirit, if they never truly come to Christ in faith and trust in God’s grace, are therefore not counted saved.
7. Jesus says, “I am the Way, the Truth, and the Life. No man comes to the Father, except through me” (Jn. 14:6). Those who do not come to Jesus in faith are not saved at all. Jesus is the ONLY WAY of salvation. Good works of any sort cannot save a sinner. There is no salvation apart from Christ.

Repentance

1. The Scriptures require repentance for salvation (Mk. 1:15; Mt. 3:8,11)
2. Repentance means change of mind toward God away from the world; returning; a roundabout turn, a change of direction. This change of mind is the effect of the conviction of sin brought by the Holy Spirit (Jn. 16:8–11)
3. The unconverted people may have a sense of remorse, shame and guilt. Yet they may have no change of mind toward God, not any true sorrow. These feelings are not true repentance.
4. True repentance leads a sinner to accept Jesus Christ as Saviour, and to forsake the sinful ways of life. A true change of mind takes place in life (2 Cor. 5:17). The person becomes a new creation.
5. A sinner comes to Christ not through any laboured process of repenting and sorrowing but through the internal working of the Holy Spirit; and by believing, a sinner comes to repentance and to Christ both at once. (Ps. 51; Lk. 18:13,14; 19:8,9; 1 Jn. 1:9)
6. This deep and genuine repentance brings a sinner to a committed Christ-like life.

Sonship of Believers / Adoption

1. Believers in Christ are born of God, and thus are the children of God.
2. This regeneration is known as rebirth or, being born again of God.
3. Regeneration happens in the life of a sinner who believes in Jesus Christ. This birth is not from man but from God (Jn. 1:12-13; 3:3-5)
4. Regeneration is the creative work of the Holy Spirit through the living Word (Jn. 3:3-17); Holy Spirit imparts a new spiritual life to those who believe in Jesus Christ.
5. By regeneration or rebirth, a believer becomes partaker of the Divine nature; and also becomes partaker of the grace of adoption.
6. In this connection, note the statements “that which is born of the flesh is flesh and that which is born of the Spirit is spirit.” (Jn. 3:6)
7. As sons of God, believers enjoy the liberties and privileges of the children of God.
8. They receive the spirit of adoption sealed to the day of redemption. They access to the Throne of Grace with boldness and are enabled to cry “Abba, Father”. (2 Cor. 1:22; Eph. 1:13-14; Heb. 4:14-16)
9. The sons of God are made heirs and joint heirs with Christ and are made to inherit the promises and they are heirs of eternal salvation (Mk. 16:8; Rom. 8:14-17; 2 Tim. 2:10; Heb. 3:7, 5:19)
10. Thus, without any distinction, sons of God are brothers with Christ and with one another.

(Ref: Jn. 1:12, 13; 3:1-21; Rom. 4:9-16; 8:14-17; Gal. 4:6, 7; Eph. 1:11-14; 1 Jn. 3:1-3, 9, 10)

Walk in the Newness

1. A believer is to walk in the newness of life by obeying the various commandments and teachings of the Word of God. This is a daily walk with Jesus, becoming imitators of Jesus in all walks of life.
2. A believer is to be Christ-like in thought, word and deed, leading a life always pleasing to and glorifying God.
3. However, knowingly or unknowingly; willingly or unwillingly, one may fall short of the holy nature and the righteous law of God.
4. For after we have received new life by faith, through unbelief, carelessness, worldliness etc., we may fall into sin.
5. “Once saved, always saved” cannot be the attitude of a true believer. One must be willing to repent of the sins committed, trusting the eternal grace of God, should rise again from the fall, and mend one’s life. (1 Jn. 1:7–10; Ps. 32:1–5; 51:1–4)
6. No sin is too small to escape punishment; and no sin is too great to bring punishment to those who truly repent.
7. Every fall is a grievous dishonor to our Lord, and a sore injury to ourselves, losing the Sabbath rest God has promised to those who live by faith in obedience to God. (Heb. 4:1–11)
8. Believers ought not to entertain complacence with a general prayer of repentance, but it is everyone’s duty to be open to godly grief which produces a repentance that leads to salvation and brings no regret. (2 Cor. 7:10)
9. Everyone is bound to make private confession of his/her sins to God, praying for the pardon and forgiveness of the same, and on forsaking such sins, shall find mercy and forgiveness before God.
10. He who scandalizes his brother/sister or the church of Christ ought to be willing, by a private or public confession and sorrow of his sin, to declare his repentance to those that are offended and thus be reconciled to God and one another.

Saving Faith

1. By God-given grace, we are enabled to put our faith in Jesus Christ and His substitutionary death for our salvation. Faith is the simple trust in Jesus Christ and true dependence on Him.
2. Saving faith is ordinarily wrought by the ministry of the Holy Spirit through the Word of God, and is increased and strengthened by prayer, fellowship, and participation in the sacraments.
3. By this faith, we believe in the sovereignty and authority of God and whatsoever is revealed in the Word of God.
4. By faith, we accept Jesus Christ as the sacrifice for our sins and as our righteousness.
5. By faith, we yield to obey Jesus and His teachings, tremble at the warnings, embrace the promises of God for this life and the life to come.
6. The principal acts of saving faith are accepting, receiving, and resting upon Christ alone for salvation, justification, sanctification and glorification (eternal life) by virtue of God’s grace.
7. Our faith in the saving works of Jesus Christ and obedience to Him, instantly brings us into union with Him, and we are thus justified.
8. We are saved and justified by faith in Christ alone and not the result of our works, so that no one may boast. For we are created in Christ Jesus for good works, which God prepared beforehand to be our way of life. (Eph. 2:8–10)
9. Faith in operation may differ in degrees, and be weak and strong. Often, and in many ways, this faith is assailed and weakened, but through Christ and His Spirit we get victory, and grow to a full assurance through Christ, who is both the author and finisher of our faith.

Good Works

1. Good works are the fruits and evidences of a true and lively faith, done in obedience to God’s commandments.
2. By good works, believers manifest their thankfulness, strengthen their assurance, edify fellow-believers of the household of God, adorn the profession of the gospel, and above all, glorify God for whom we are created in Christ Jesus.
3. Good works are only such as God has commanded in His Holy Word, for we are created in Christ Jesus for good works, which God prepared beforehand to be our way of life. (Eph. 2:8–10)
4. Believers are to do good works primarily for the benefit of the people of God and their family members. Then they are to help people in the society, near and far, as much as they are able, fully considering that the time, energy and money were given by God, and were received by grace and not on merit. They are not just for personal enjoyment but also for the needs of others according to the direction of the Spirit of God given through the Word of God. As believers, we ought to be diligent in looking for opportunities to do good to all and especially to fellow believers.
5. Helping others for the benefit of one’s own fame, in pretense of good intentions or to gain power over others or in the society, is rejected by God as good works. (Mat. 6:1–24)
6. The ability to do good works, acceptable to God, is not at all of ourselves, but wholly from the Spirit of Christ. We who have received the grace of God to be saved require an actual empowering of the Holy Spirit to work and to will to do that which is pleasing in His sight.
7. Some think that they do more for God’s sake than their normal duty. It is for God’s glory that we engage in good works. Even when we may consider that we have done all that is expected of us, it is well for us to remember the words of Jesus: even when we have done all that are commanded, our attitude should be that we are still “unprofitable servants.” (Lk. 17:10)
8. We cannot, by our best works, or merit earn pardon of sin, or get eternal life. The best of our works also has the stains of human weakness and imperfection. Only by God’s grace and mercy, we can stand before the judgment of God. (Isa. 64:6)
9. However, we being believers, accepted through Jesus Christ, our good works are also accepted in and through Him. It is God who tests both our motives and deeds and rewards us accordingly.
10. Good works done by unregenerate persons could be of much help and good use for others, and for the society in general including themselves. However, since they do not proceed from a regenerated and purified heart and in faith, and not performed to the glory of God, they are, therefore sinful. So, the unregenerate person cannot please God by his good works and cannot earn any eternal reward from God.
11. Only good works done in God’s way with the sole aim of pleasing and glorifying God can receive eternal rewards, and God is always just and righteous in all His judgments.
12. It is unbiblical to teach that we can multiply our fortunes and ensure prosperity by engaging in doing good works and through generous giving.

Justification

Justification is an act of God whereby He pronounces a sinner to be righteous because of one’s faith in Lord Jesus Christ.

1. God freely justifies a sinner who believes in His Son Jesus Christ. It is God who justifies, not because of any good things done by him, but because of what Christ has done for him. When one believes in Jesus Christ and in His substitutionary death, his sins are pardoned and he is accepted and accounted as righteous, for Christ’s sake alone. (Rom. 3:24–28; 4:1–8; 2 Cor. 5:14,15,19; Heb. 9:11–14)
2. Christ, by His obedience and death, fully carried away the debts and penalties of the whole human race, and did make a perfect and full satisfaction to God’s justice on behalf of all sinners. (1 Pet. 1:18,19)
3. It pleased the heavenly Father, due to His infinite mercy, to accept the death of Jesus on behalf of sinners, not for anything in them, to provide for us the most precious sacrifice of Christ, whereby our ransom might be fully paid, the law fulfilled, and His justice fully satisfied so that Christ Himself is the righteousness of all them that truly believe in Him.
4. He who knew no sin was made sin for us that we might be made the righteousness of God in Him. (2 Cor. 5:21)
5. Justification is by faith alone, and not by any good works. This faith also is not of themselves, but it is the gift of God, given to all who are open to accept the gospel of Jesus, the Son of God and the only Saviour. This faith is not a dead faith, but a faith that works by love and is evidenced by good works. (John 8:23,24; Rom. 4:3–5; 5:1; Gal. 2:16; Jas. 2:21–26)
6. Though thus justified by faith, the believer may by his sins of commission or omission come under the displeasure of God, and, therefore, must seek and receive His forgiveness, by humbling himself, confessing his sins, and renewing his repentance and faith in Christ. (Prov. 28:13; Ps. 32:5; 51:1–4; 1 Jn. 1:7–10)
7. The justification of believers under the Old Testament was, in all these respects, one and the same, as the justification of believers under the New Testament.

Sanctification

1. Sanctification is the perfecting work of the Holy Spirit in the life of a regenerated person to make him stand holy and perfect before God by conforming him daily to the likeness of Jesus the Redeemer. (Rom. 12:1,2; Jude 24)
2. The Greek word “hagiasmos” means to separate, to set apart (from common use). It is to separate from the world, sin and flesh and to set apart (consecrate) to God.
3. Though the word “sanctification” (noun) does not occur in the Old Testament, the verb “to sanctify” (“qadhash”) appears frequently in the O.T. To sanctify anything is to declare that it belongs to God. It may refer to persons, places, days and seasons, and objects used for worship. (Ex. 13:2; 19:22; 29:27,36; 44:19; 5–6; Lev. 27:14,16; Num. 3:12)
4. To “sanctify Jehovah” means to place Him in a category by Himself, to acknowledge Him as God, who is supreme and Sovereign. (Num. 20:12; 27:14; Isa. 8:13; 29:23; Ezek. 36:23; 38:23)
5. The word “saint” comes from the same root word, and means “a sanctified one,” meaning one who belongs to Christ. Therefore, all born-again believers are no longer sinners but saints by their status in Christ and not by their deeds. (Rom. 8:27; 16:2; 1 Cor. 1:2; 16:1; 2 Cor. 1:1; 8:3; 9:1)
6. Sanctification begins when a person begins a new life in Christ by faith, and it is a life-long process and is completed only when he sees Christ in glory. (1 Thess. 4:3,7; 1 Jn. 1:7,9)
7. That is to say that sanctification refers to the progressive conformation of a believer into the image of Christ, and the process by which life is made holy. (Rom.12:1, 2).
8. God has made a two-fold provision for the believer's sanctification; namely, the redemptive work of Christ and the work of the indwelling Holy Spirit (1 Pet.1:18, 19; 2:9; 1 Cor.3:16; 2 Tim.1:14).
9. A believer's transformation begins as he consecrates his life to Christ. As he belongs to Christ, he is to live in and with Him, and He and His Word in the believer (Rom. 12:1-2; Eph. 4:1; Col. 3:1-4; 1 Thess. 5:10; John 15:1-7).
10. Salvation, in its wholeness, is the work and gift of the Triune God, which includes sanctification (1 Thess. 5:23,24).
11. Sanctification is to be daily and continuously appropriated through the surrendering of life to God.
12. The natural man (the unbeliever) is dead to God, but alive to sin, Satan, the world and the flesh. (1 Cor. 2:14-3:4).
13. The carnal man (believer who still does not experience sanctification) is alive to God and dead to Satan (by virtue of the death of old man with Christ), but is still alive to sin, the world and to the flesh. He still is worldly, acting like mere ‘men’ and does the works of the flesh, even if he could be in Christian ministry (Gal.5:19-21).
14. The spiritual man, who appropriate sanctification by the blood of Jesus Christ, the Holy Spirit and the Word of God, is alive to God, and dead to sin, to Satan, to the world and to the flesh. He has crucified daily, the flesh (sinful nature) with its passions and desires, and has the nine-fold fruit of the Spirit. (2 Cor.5:14, 15; Gal.2:20;5:22-24).
15. The Bible does not teach ‘sinless perfection’ while the believer is in the world. However, the believer, who is sanctified, hates sin. (1 Jn.2:1; 3:6-9). 16. The three stages of sanctification of the believer in Jesus Christ:
    a) He has been sanctified when he accepts Jesus Christ, confessing and forsaking his sins - He is saved (past tense) (1 Jn.1:7).
    b) He is being sanctified daily as he confesses his sins (of commission or omission) trusting in the cleansing of his sins by the blood of the Lord Jesus Christ - He is being saved daily (present tense) (Prov.28:13; Ps.32:1, 2, 5; 1 Jn.1:9; 2:1, 2).
    c)He will be fully sanctified (eternally) when he will be taken away from this sinful world and receives final glorification, and he will be saved (future tense) fully (Heb.7:25; 1 Jn.3:2, 3; Jude 24, 25).

Perseverance

1. The Bible teaches us of God’s election, foreknowledge, predestination, calling of people to eternal life, sanctification and glorification. (Ezek. 18:22; 2 Pet.1:10; Rom.8:29). Note the words of Jesus “All that the Father gives me, shall come to me.” (Jn.17:12).
2. The believer in Jesus Christ is given eternal life, which is the life of Jesus, which has no beginning and no end, and the believer is safe in the hands of God the Father and Jesus Christ, the Son and he will never perish (Jn. 3:16, 36; 4:14,36; 5:24; 10:28-30; 1 Jn.1:2; 5: 11,13,20).
3. This does not throw away the teachings of man’s free will and individual responsibility.
   Eg.: “Whosoever believes”, “as many as received him” “Whosoever believes on him shall not be ashamed”. (Is.28:16; Jn.1:12; 3:16; Rom. 10:11). Individual believing and confessing is required for appropriating salvation (Jn. 1:12; 3:16; Rom. 10:9 etc.).
4. The temptations of Satan, of flesh, and of the world are still there. The possibility of a believer falling into sin is still alive. Hence, repentance from such occurrences of sin is called for and life is to be restored and re-established in Christ through the working of the indwelling Holy Spirit. (1 Jn.1:9; 2:1,3).
5. But a saved person, neglecting his life in Christ, may fall into grievous sins, might harden his heart, shall grieve the Holy Spirit and incur God’s displeasure. If true repentance and return to God does not happen in such a person’s life, Scripture speaks of warnings and judgments against such (Ref. Ezek. 33:12-20; Jn.17:12; Ps.109; Mat. 7:21-23; Heb. 2:1-4; 6:1-8; Jude. v. 5-12; 1 Tim.1:18-20; 2 Tim. 4:10; 1 Jn.2:19; 1 Cor. 3:10-15; 1 Pet.2:8).
6. In light of the above, we believe that no one who lives in Christ keeps on sinning and that God, through the ministries of the Holy Spirit, shall keep His children from falling and shall present them faultless before Him in glory (Jude vs. 24-25); such shall, by the grace of God, be committed to keep their lives holy and acceptable unto God (Rom. 12:1, 2).

The Law of God

1. God gave a law to Adam, as a covenant of works. Adam and his posterity are bound to personal, entire, exact and perpetual obedience to this law. Upon obedience of the law, life is promised, and disobedience shall result in death. God has also endued man with power and ability to keep this law (Gen.2:15-17; 3:2, 3).
2. After disobedience and the Fall of man, this law continued to be a perfect rule of righteousness, delivered by God to Moses on the Mount Sinai in the Ten Commandments. In this, the first four commandments contain our duty to God; and the other six our duty to man. (Ex.20:1-17).
3. This law is commonly known as moral law. Besides this, God was pleased to give the people of Israel, as a Church in that age, ceremonial laws containing several typical ordinances pointing to worship, Christ, His grace, works, sufferings and benefits, and also including instructions of moral duties. All these ceremonial laws are now abrogated under the New Testament. (Rom.8:3; Gal.4:4, 5).
4. The moral law is binding on all forever, not only in regard of the matter contained in it, but also in respect of the authority of God who gave it. Christ, in the Gospel, in no way dissolved it, but only strengthened the same. (Mat.5:17).
5. Although true believers are not under the law as a covenant of works, yet, it is of great use to them as well as to others. The law informs us of the will of God, and reminds us of our duties, and directs and binds us to walk accordingly. (Rom.7:7-25).
6. The scope of the law is not contrary to the grace of the Gospel, but simply complies with it. The Spirit of Christ enables the believer to freely and cheerfully do the will of God revealed in the law. (Gal.3:19-26).
7. Yet, believers are not under the law of works, but are under the grace of Christ, and this must be well understood. (Rom.3:20-24; 5:12-21; 6:15; 8:1).

Christian Liberty and Liberty of Conscience

1. The liberty which Christ has purchased on the cross, consists of the freedom from the guilt of sin, from the wrath of God, from bondage to Satan, this evil world, and the flesh. It also includes final liberty from death, grave and everlasting damnation.
2. Liberty also includes our direct free access to God, yielding obedience to Him, not out of slavish fear, but out of child-like love and a willing submission.
3. Under the New Testament, the liberty of the Christians is further broadened in their freedom from the yoke of the Old Testament ceremonial laws (Rom. 6:15; Gal. 4:3-5).
4. This liberty gives us a greater boldness of access to the Throne of Grace and a fuller communication with the Spirit of God, than the believers under the law did partake of. (Heb. 4:14-16; 7:26-28)
5. God alone is the Lord of the conscience. Our conscience is free from the doctrines and commandments of men which are in anyway contrary to the Word of God, and more so in matters of faith and worship. To submit to and obey such human doctrines and commandments will amount to a betrayal of true liberty of conscience and also reason. (Gal. 3:23-26; 5:4-6; Col. 2:8-23).
6. Upon the pretense of Christian liberty, those who practice any sin or cherish any lust, actually destroy the Christian liberty. Those who are liberated and delivered from the enemies (sin, Satan, world and flesh) should serve the Lord without fear, in holiness and righteousness, all the days of their lives. (1 Cor. 10:23-33; 11:17-22; 2 Tim. 3:5-9).
7. We hold that all the authorities, both civil and ecclesiastical, are ordained by God. Christian liberty is purchased by Christ for those who believe on Him. These authorities and liberty are not intended by God to destroy, but to uphold and preserve one another. (Ps. 94:20; Rom. 13:1-7).
8. A Christian is committed to exercise Christian liberty to foster truth, peace, order, justice and mercy. In cases where there is a conflict between our allegiance to God and any other authorities, we are to obey God only. (Acts 4:15-20; 6:8-10; 23:1-3; 26:19-23).

The Church

1. Church (ecclesia) is the called out (from the world) community of believers. Christ is the head, and the Church (all the redeemed by the blood of the Lamb) is the Body, the bride. (Eph. 4:15; 5:23; Col. 1:18).
2. The Church includes both the visible and the invisible, or those who are living and dead in Christ.
3. The local congregation or any denomination is only a part of this Universal (Catholic) Church. The Church refers to the holy, apostolic community of believers and consists of all the redeemed from all nations, races, tribes, languages, and times (Acts 2:41, 42, 44-47).
4. The Church is also known as the Body of Christ, the household (temple) of God, the flock of the Great Shepherd (Jn. 10:14-16; Eph. 2:19; 1 Pet. 5:4).
5. The Church refers to all believers who are united to Christ by faith, who are partakers of the Holy Spirit, and who worship the Father in spirit and in truth (Jn. 4:23, 24; Acts 2:47; 1 Cor. 12:13).
6. A visible church of Christ is a congregation of believers, where they gather together for fellowship with God and with one another, for prayer, witnessing and evangelizing, where the Word of God is preached and taught in its purity, where true worship of the Triune God is offered and where baptism and the Lord's Supper are duly administered according to Christ's ordinances (Acts 2:41, 42; 1 Th. 1:5-9).
   This is the ideal visible church. In reality, all congregations, anywhere in the world, will have a mix of believers, seekers, skeptics, growing children and even unbelievers, both among the lay people and even the ministers. Hence the ministry in the visible church has a lot of challenges in going forward and growing spiritually.
7. The faith and doctrines, form of worship, laws of governance and discipline of the Church must be in true conformity with the revealed Word of God, the 66 Books of the Holy Bible. Anything contrary to the written Word of God is to be abhorred and rejected.
8. We accept the Nicene Creed of 325 A.D. as set forth in the order of worship of the STECI and believe that it is in concurrence with the Word of God.
9. St. Thomas Evangelical Church of India has officially prepared and approved order (service) books which are in accordance with the teachings of the Bible and are expected to be used in all the respective ceremonies or services. For example, Orders for Dedication of infants, Baptism, Confirmation, Marriage, Funeral, Church Dedication, and House Dedication. In addition to the beauty and orderliness in our services, these liturgical service orders also offer an opportunity for us to articulate and teach the foundational faith and doctrines that we, as a Church, have accepted.
10. The various orders of liturgical services (for the use of Dedication of infants, baptism, Confirmation, Marriage, Funeral, Church dedication, home dedication, etc.) are officially prepared, approved and used by STECI. They are strictly in accordance with the teachings of the 66 Books of the Bible.

Worship and Observation of the Lord's day

1. All the creations declare that there is a God who is the Lord and Sovereign over all the seen and the unseen (Ps.19:1-6; Ps.148).
2. He is good, holy and just and does good and justice to all, and therefore, should be feared, loved, praised, trusted and served with all the heart, with all the soul and with all the might (Deu.6:4, 5).
3. The acceptable way of worshiping the true God is instituted by Himself, and so is limited by His own revealed will, and that He may not be worshipped according to the imaginations and devices of men; and not by any other way not prescribed in the Holy Scriptures.
   “Those who worship Him, must worship Him in spirit and in truth” (Jn.4:23, 24).
4. Worship is to be given to the Triune God, God the Father, God the Son and God the Holy Spirit and to Him alone; not to angels, saints or any other creature, and without a mediator other than Jesus Christ (Is.6:2, 3; Ps.95:1-7; 96:1-9; 100:1-5: Col.2:18).
5. Praise God for Who He is, Confession, Prayer and Supplications with thanksgiving to the Lord God are special parts in our worship, and is required of all men by God. To be acceptable to God, praise and prayer be made in the name of the Son by the help of His Spirit, according to His will with understanding, reverence, humility, fervency, faith, love, patience and prudence (Jn.14:13:15:16; 16:23, 24; Eph.5:19-21).
6. The reading of the Scriptures with godly fear, sound preaching, patient, respectful and obedient hearing of the Word read and preached with understanding and faith, meaningful and graceful singing of psalms and hymns, are parts of true worship. We also learn from the Word of God that giving to the Lord (our tithes and offerings) is a legitimate and essential act of worship (Lk.4:16-22; Col.3:16; Jas.1:21-24).
7. Due administration and worthy receiving of the sacraments instituted by Christ are also part of the regular worship of God (Acts 2:42, 46, 47).
8. Solemn fasting, thanksgivings on special occasions, ordinations, consecrations etc. are to be observed in a holy and religious manner, (1 Tim. 1:11-16; Tit. 1:5-9).
9. Neither prayer nor any other part of worship under the Gospel is tied unto any particular place or person, but God is to be worshipped everywhere in spirit and in truth -- daily in families, in secret each one by himself and more solemnly in public assemblies. These are not carelessly or willfully to be neglected or forsaken because God by His Word calls for the same (Mt. 18:20; 28:20; Heb.10:24, 25).
10. A due portion of time is to be set apart for the worship of God, for in His word, by a positive moral and perpetual commandment, God is inviting and binding all men in all ages by appointing one day in seven for the Sabbath, to be kept holy unto Him. Right from the beginning, the last day of the week was the day of rest, the Sabbath (Gen.2:2, 3; Ex.20:8-11)
11. Jesus rose from the dead on the first day of the week, Sunday. This day is called the Lord’s Day in the Scripture. So, the worldwide Church, generally, keeps this day as the day of rest and worship. Therefore, we, as a church, observe Sunday as the Day of rest and worship (Mt.28:1; Mk.16:2; Lk.24:1; Jn.20:1; Acts 20:7; 1 Cor.16:2; Rev.1:10).
12. So, the whole Sunday may be kept as holy unto the Lord and may be spent on personal and corporate worship and spiritual ministries with due preparation in body, mind and soul. Other activities shall be limited to those of urgent necessities and mercy.