WHAT WE BELIEVE
We are a Reformed church. We do not aim to add anything to what God has spoken to us through the scriptures, but rather we focus our service and ministry based on the explicit instruction given to us by God. Traditional and societal norms do not dictate the manner in which we evangelize or worship our Creator.
Reformed theology places great emphasis on the doctrine of God, which doctrine is central to the whole of its theology. In a word, Reformed theology is God-centered. The structure of the biblical Covenant of Grace is the framework for this theology. The concept of God's grace supplies the core of this theology.
01
The Holy Bible
We believe and teach that the Bible is the only inspired, inerrant, infallible, and authoritative Word of God. It is completely sufficient for every area of a Christian's life. We do not fit the Bible into our society, but rather go first to the Bible to confirm or deny our society's stance on an issue. We believe and teach the Bible is not the autobiography of man, but of our perfect Creator.
(2 Timothy 3:16-17; 2 Peter 1:20; 1 Thessalonians 2:13)
02
Covenants & Bylaws
We are covenantal in our theology. We believe that scripture points to covenants as the way in which God works out the relationship between Himself and humanity. There are many covenants found throughout scripture, however, most of the ones we are familiar with are found in the larger category of the Covenant of Grace (i.e. Noahic, Abrahamic, Mosaic, Davidic, New, etc.). There are three overarching covenants found in scripture: Covenant of Redemption, Covenant of Works, Covenant of Grace. The Covenant of Redemption was the first covenant. This covenant was made between the three persons of the Trinity and describes the plan of redeeming God's people back to Himself. (Isaiah 42:5-8; John 10:17-18; Ephesians 1:3-14) The Covenant of Works was the second covenant, and was made between God and Adam (as the representative of humanity). (Genesis 1:26-28; Genesis 2:15-17; Genesis 3:1-19; Romans 5:12-21) The Covenant of Grace was the final covenant, and was made between the Father and Christ, with His people in Him. (Genesis 3:15; Romans 3:21-4:25; Romans 5:12-21)
03
Confessions & Creeds
We hold true to the following not in replace of scripture, but as a shortened expression of the truth found in God's Holy Word. Kyrios Iesous Christos One of the oldest Christian creeds consists of the three words: Kyrios Jesus Christos – Jesus Christ is Lord. For the first Christians, this meant that Christ was not merely the true ruler of men, as the Roman emperor claimed to be, but the ruler of the whole visible and invisible creation.
04
Doctrines of Grace
The Doctrines of Grace describe the soteriological (salvation) doctrines that are unique to Reformed theology. These doctrines are summarized with the acronym TULIP. The T in TULIP stands for Total Depravity, U for Unconditional Election, L for Limited Atonement, I for Irresistible Grace, and P for Perseverance of the Saints. While these specific terms are helpful in regards to the acronym, they may not clearly summarize the doctrine itself. In parentheses, we have given a more suitable word choice that may grasp the doctrine more fully. T - Total Depravity (Radical Corruption) Total depravity declares that all men are corrupted by the Fall to the extent that sin penetrates the whole person, leaving them in a state by which they are now by nature spiritually dead and at enmity with God. This results in the bondage of the will to sin by which the sinner is morally unable to incline himself to God, or to convert himself, or to exercise faith without first being spiritually reborn by the sovereign work of the Holy Spirit (Ps. 51:5, Rom. 5:12, Col. 2:13, John 3:5-7). U - Unconditional Election (Sovereign Choice) Unconditional election refers to God's sovereign and gracious work of election by which, from all eternity, God determines to exercise saving grace to a particular group of people chosen from out of the mass of fallen humanity. God gives this saving grace according to the good pleasure of His will, and not according to some foreseen actions, responses, or conditions met by men. God's election is based purely on His sovereign grace and not upon anything done by humans. The elect are brought to true repentance and saving faith by the work of the Holy Spirit. The elect receive special saving grace from God. The non-elect receive common grace, experience the common benefits of sun and rain, but in the end are passed over, remain in their sin, and receive the justice of God (Deut. 7:6,7; Rom. 8:28-30; Eph. 1:4; 1 Peter 2:8,9; John 6:44; Matt. 5:45). L - Limited Atonement (Definite Atonement) Limited atonement means that though the value and merit of Christ's atonement are unlimited and sufficient to save the whole world and are offered to all who repent and believe, the efficacy of the atonement is applied only to the elect, and that, by God's design. This means that in God's eternal plan of salvation the atonement was designed to accomplish redemption for the elect and that God's plan of redemption is not frustrated by the refusal of the impenitent to avail themselves of its benefits. In this sense all for whom the atonement was designed to save, will be saved (2 Cor. 5:21; 1 Peter 3:18; Gal. 3:13; John 11). I - Irresistible Grace (Effectual Grace) Irresistible grace refers to the grace of regeneration by which God effectually calls His elect inwardly, converting them to Himself, and quickening them from spiritual death to spiritual life. Regeneration is the sovereign and immediate work of the Holy Spirit, working monergistically. This grace is operative, not cooperative, meaning that those who are regenerate always come to saving faith, as they are made willing to come to Christ to Whom they most certainly flee and cling for their redemption (Ez. 36:26-27; Rom. 8:30; John 3:3-8; Titus 3:5; Eph. 2:1-10). P - Perseverance of the Saints (Preservation of the Saints) Perseverance of the saints means that those who are truly regenerate and truly come to saving faith will never lose their salvation. They may fall into manifold temptations and spiritual weakness, even into radical sin but never fully and finally because God, by His grace, preserves them. The intercession of Christ for the elect is efficacious unto eternity (John 3:16; John 10:27-30; Rom. 8:35-39; 1 Jn. 5:13).
05
Five Solas
The five solas were not exactly Reformation slogans, but they serve as a good summary of the Reformed faith. Neither Martin Luther nor John Calvin nor any other Protestant Reformer summarized his teachings in a tidy list including Scripture alone, Christ alone, faith alone, grace alone, to the glory of God alone. Taking flight in the nineteenth and twentieth centuries, this fivefold summary became the shorthand version of what is known as Reformed theology. While this description of the Reformed faith came later, it still captures well the core of the gospel in all its graciousness and Christ-centeredness, just as it is revealed in the Scriptures. These five solas show the glory of God’s gracious way of salvation in a way that sets the tone for true theology, resounding in how we think and live in this world
Sola Scriptura
Theology must be Scripturally grounded. God’s life-giving speech reveals to us His salvation and calls us to faith and repentance. We were once darkness, but now we are light in the Lord (Eph. 5:8). Satan blinds the minds of unbelievers, lest they see the light of the gospel of the glory of Christ (2 Cor. 4:4). Yet the God who commands light to shine out of darkness shines in our hearts, giving us the light “of the glory of God in the face of Jesus Christ” (2 Cor. 4:6). God always does this by the Spirit working through the Word. The Holy Spirit is the Author of Scripture, and He speaks through Scripture (Heb. 3:7). The Scriptures teach us everything that we need to make us wise for salvation through faith in Christ and to be thoroughly equipped for every good work (2 Tim. 3:15–17). This is why those who do not speak according to the rule of Scripture have no light in them (Isa. 8:20). Yet without the Spirit, even the Scriptures cannot help us. We are dead in trespasses and sins (Eph. 2:1–2), our minds and hearts are darkened (Eph. 4:18; Rom. 1:21), and we need someone to raise us from the dead and turn on the lights (Eph. 5:14). If Scripture is sufficient to make us wise for faith and life in Christ, then Scripture alone can be our guide to walking with God. Everything else is both useless and superfluous. Yet we must be born of the Spirit in order to see God’s kingdom (John 3:5). Only through the Spirit working by and with the Scriptures in our hearts can we walk in the light with the God who is light (1 John 1:7).
Solus Christus
Theology must be Christ focused. We should believe everything Scripture teaches us because it is God’s Word (John 8:47). Christ is the main point of the Bible, and the whole Bible testifies to Him (John 5:39; Luke 24:27; 1 Peter 1:10–12). Without the Spirit, we could not receive God’s testimony in Scripture; without Christ, even God’s words cannot save us. Theology is Christ-focused because no one comes to the Father apart from Him (John 14:6) and because the Spirit seeks to glorify Him for our salvation (John 16:8–14). Jesus is truly God and truly man. He alone can reconcile God and man, killing animosity and creating friendship (Gen. 3:15). The Father is well pleased with His Son (Mark 1:11), and He is well pleased with us only when we are in the Son (Eph. 1:6). Jesus alone can save His people from their sins (Matt. 1:21) because He alone is their Prophet revealing to them by His Word and Spirit the will of God for their salvation; He alone is their Priest who offered Himself as a sacrifice to satisfy divine justice for them; and He alone is their King who subdues them to Himself, rules and defends them, and restrains and conquers all His and their enemies (WSC 24–26). There is no fellowship with God apart from Christ, and we count all things loss compared to the excellence of the knowledge of Christ Jesus our Lord (Phil. 3:8). The five solas guard and clarify the gospel, mounting a friendly offensive attack on an unbelieving world, transforming Christ’s enemies into His friends.
Sola Fide
Theology must be faith driven. Without faith, it is impossible to please God (Heb. 11:6). Like the empty hand of a beggar, faith reaches out to receive Christ. By faith, we believe that He who has promised is able to perform that which He promises (Rom. 4:21). God will fulfill His purposes, but if we do not believe, then we will not be established (Isa. 7:9; 45:17). Faith has no merit before God. We are justified by faith without the works of the law (Rom. 3:28). We are not saved by good works but are saved for good works (Eph. 2:8–10). Knowledge of Christ through Scripture, assent to these truths in our minds, and Spirit–wrought trust from our hearts characterize saving faith. We live by faith in the Son of God who loved us and gave Himself for us (Gal. 2:20).
Sola Gratia
Theology must be grace-saturated. If we are saved by faith, then we are saved not by works but by grace alone (Rom. 11:6). Grace is God’s generous disposition by which He lavishes us with good things that we do not deserve. Everything we receive from God is by grace, from our daily bread to the final resurrection of our bodies (Ps. 145:8). The grace of God is vested in Christ and He alone gives saving grace to those whom the Father pities in His mercy (Ps. 103:13). This is why the Apostle Paul’s letters begin, “Grace and peace to you from God the Father and from the Lord Jesus Christ” (2 Cor. 1:2; Gal. 1:3; Eph. 1:2; Phil. 1:2). The Holy Spirit teaches us through Scripture that salvation is by grace alone because salvation is by faith in Christ alone. Grace is not a sentimental idea leading us to ignore our sins, not caring how we live. “For the grace of God has appeared, bringing salvation for all people, training us to renounce ungodliness and worldly passions, and to live self-controlled, upright, and godly lives in the present age, waiting for our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ, who gave himself for us to redeem us from all lawlessness and to purify for himself a people for his own possession who are zealous for good works” (Titus 2:11–14).
Soli Deo Gloria
Theology must be God-dominated. Each of the three persons of the Trinity saves us in harmonious unity in a way that leads to worship all three divine persons. We have fellowship with the Son in grace, with the Father in love, and with the Holy Spirit in strength and comfort (2 Cor. 13:14; Acts 9:31). Because we have nothing that we have not received (1 Cor. 4:7), we should do all things in the name of the Lord Jesus Christ, giving thanks to God the Father through Him (Col. 3:17). We live by the Spirit and keep in step with the Spirit (Gal. 5:25). If we should live to God’s glory, then should we not listen to the Spirit speaking in His Word, receiving God’s grace through faith alone in Christ, all to God’s glory alone? Ultimately, the five solas are not merely a summary of Reformed theology. They guard and clarify the gospel, mounting a friendly offensive attack on an unbelieving world, transforming Christ’s enemies into His friends. The word alone is important in the solas. Alone secures the God-centered character of the gospel and of the Christian life. The five solas do not say all that needs to be said about true theology, faith, and life, but they are a good start and a clear guide to keep us on the right track.
06
Church Membership
When an individual is saved, they become a member of the body of Christ (1 Cor. 12:13). Because they are united to Christ and to the other members of the body in this way, they are therefore qualified to become a member of a local expression of that body. To become a member of a church is to formally commit oneself to an identifiable, local body of believers who have joined together for specific, divinely ordained purposes. These purposes include receiving instruction from God’s Word (1 Tim. 4:13; 2 Tim. 4:2), serving and edifying one another through the proper use of spiritual gifts (Rom. 12:3-8; 1 Cor. 12:4-31; 1 Pet. 4:10-11), participating in the ordinances (Luke 22:19; Acts 2:38-42), and proclaiming the gospel to those who are lost (Matt. 28:18-20). Additionally, when one becomes a member of a church, they submit themselves to the care and the authority of the biblically qualified elders that God has placed in that assembly. Why is it important? Although Scripture does not contain an explicit command to formally join a local church, the biblical foundation for church membership permeates the New Testament. This biblical basis can be seen most clearly in the example of the early church, the existence of church government, the exercise of church discipline, and the exhortation to mutual edification. In a time when commitment is a rare commodity, it should come as no surprise that church membership is such a low priority to so many believers. Unfortunately, it is quite common for Christians to move from church to church, never submitting themselves to the care of elders, and never committing themselves to a group of fellow believers. Neglecting or refusing to join a church as a formal member reflects a misunderstanding of the believer’s responsibility to the body of Christ. There are many blessings and opportunities that flow from committing to a local church, and it is essential for every Christian to understand what church membership is and why it matters. Living out a commitment to a local church involves many responsibilities: exemplifying a godly lifestyle in the community, exercising one’s spiritual gifts in diligent service, contributing financially to the work of the ministry, giving and receiving admonishment with meekness and in love, and faithfully participating in corporate worship. Much is expected, but much is at stake. For only when every believer is faithful to this kind of commitment is the church able to live up to her calling as Christ’s representative here on earth. To put it simply, membership is of great importance.
If you are interested in becoming a member of Pillar Reformed Church please let us know by completing our Connect Card. Thank you!
07
Worship
What is worship? Worship is not restricted to just music and singing, but rather the entirety of the service. The manner in which we enter and leave our gatherings plus everything in between encapsulates our worship and is reflective of our reverence for our Holy God. Why do we worship? In the simplest of words, we worship God because He is worthy of our worship. He demands it and He deserves it. He knit us together in our mother's womb (Ps. 139:13-16); He sacrificed His Son for our transgressions so that we can be justified and therefor glorified for eternity with Him (John 6:37-44). How do we worship? We are called not to forsake the fellowship, to build one another up (Hb. 10:24-25). The Church is the bride of Christ, the gathering place for His saints. All of our worship is directed to the triune God. Our aim is not to entertain or focus on men, but on our Creator. What flows out of our worship is a community of believers that work as one body and lead to us living God-honoring lives. This diagram displays the way in which God calls us to worship Him.