03. Doctrine of The Trinity

Father, Son, and Holy Spirit

The Trinity

  1. There is one God, eternally existing in three Persons—Father, Son, and Holy Spirit—co-eternal in being, co-identical in nature, co-equal in power and glory. This is known as the Trinity, meaning that God is three-in-one, or triune. Each member shares the same divine attributes and perfections,[1] while fulfilling distinct roles within the Trinity[2] (Matt 28:19; John 10:30-33; 14:9-11; 15:26; 16:13-15; Acts 5:3-4; Rom 8:9; Col 1:15; 2:9; Heb 1:2-3; 1 John 5:20).

  2. The eternal fellowship, love, honor, and delight of the Trinity is the very center and wellspring of all that exists, and the actions of this triune God demonstrate the desire to display the perfection of their loving fellowship and invite others into it (John 17:1-5, 20- 26; Acts 17:24-27; Col 1:16; 1 John 1:3-4; Rev 4:11).

The Father

  1. God the Father is an infinite, personal spirit, perfect in holiness, honor, wisdom, power, and love. Accordingly, as the Creator of all things, he[3] is the absolute Sovereign and omnipotent Ruler of all creation (Gen 1:1; 1 Chr 29:10-13; Ps 103:19; 119:137; John 3:16; 4:24; 1 John 4:7-8; Rev 4:11).

  2. He is self-existent, eternal, omnipresent, and unchanging, and he orders and disposes all things according to his own wisdom, will, and grace (Ps 90:2; 104:24; Jer 23:24; Eph 1:11; Job 42:2; Isa 10:5-7; Jer 18:3-11; Matt 6:25-33; 10:29-30).

  3. He has decreed for his own glory all things that come to pass by continually upholding, directing, and governing all creatures and events. However, in his sovereignty he is neither the author nor approver of sin, nor does he diminish the accountability of moral, intelligent creatures for their own choices and actions (Gen 50:20; Isa 45:1-7; 46:8-11; Acts 2:23-24; 4:27-28; James 1:13).

  4. His fatherhood involves both his designation within the Trinity and his relationship with humanity:

    • a. As the eternal Father of the Son, he is relational, loving, and self-giving. He exercises loving, glorifying headship over the Son and Holy Spirit—seen most powerfully in his sending of the Son, in the power of the Holy Spirit, to redeem his people from sin and bring them into loving fellowship with himself (1 Cor 11:3; 15:27-28; John 16:13-15).

    • b. In one sense, the fatherhood of God as our creator extends to all humanity
      (Acts 17:28-29; Eph 3:14-15), yet in a greater sense, he is Father only to his people whom he has graciously chosen from eternity past as his own. This fatherhood is accomplished in history as God regenerates and adopts them as his sons and daughters (John 1:12-13; 6:37, 44; 8:42-47; Rom 8:14-17; Gal 4:4-7; Eph 1:4-5; 1 John 3:1-2; 5:1)

The Son

  1. The Son, who is the second Person of the Trinity, possesses all the divine attributes, and in these he is coequal, consubstantial,[4] and coeternal with the Father and the Holy Spirit (John 1:1; 10:30-38; 14:9-11; 17:5; Phil 2:6).

  2. The Father created all things according to his will through his Son, by whom all things continue in existence and in operation (John 1:1-3; Col 1:15-17; Heb 1:2-3).

  3. In the incarnation, the eternal second Person of the Trinity took on all the essential characteristics of humanity, yet was without sin, and so became the God-Man, Jesus Christ— true God and true man in perfect, indivisible oneness[5] (John 1:14; Phil 2:6-8; Col 1:15, 19; 2:9; 1 Tim 2:5; Heb 2:14, 17-18; 4:15; 7:26).

  4. As the God-Man, Jesus Christ came to reveal God as the Image of God, redeem his people, and rule over God’s kingdom, thus fulfilling God’s intention for humanity[6] (Gen 1:26-28; Ps 8; Matt 28:18; John 1:18; 14:8-11; Eph 1:7-10, 19-23; 1 Cor 15:20-28; 2 Cor 4:4; Col 1:15; Heb 1:1-2; 2:5-11; Rev 5:9-10; 11:15-18).

    • a. Jesus Christ was conceived within the virgin Mary by the power of the Holy Spirit. At Jesus’ baptism, the Father identified Jesus as his Son, and the Holy Spirit anointed and empowered Jesus for his ministry (Matt 1:18-20; 3:16-17; 12:28; Mark 1:10-11; Luke 1:35; 3:22; 4:14, 18; John 1:32-34; Acts 10:38).

    • b. In his ministry, Jesus Christ proclaimed good news that “the Kingdom of God is at hand” (Mark 1:15), calling people to repent and follow him as king.[7] He revealed his deity and kingship through his authoritative teaching and miracles, by which he demonstrated his authority over Satan, demons, sickness, the material world, and even death (Matt 12:28; Luke 11:20; Mark 1:21-27; 4:35-5:43; John 5:21; 10:37-38; 11:38-44; 14:8-11; 21:25).

    • c. Jesus Christ is Israel’s promised Messiah, born in the royal line of David. Through his obedience, he fulfilled the covenant law God had given to Israel, and through his death and resurrection he inaugurated the New Covenant, through which his people from all nations share in the blessings of his kingdom (Matt 5:17-18; Luke 1:32; Ps 2; 110; Isa 9:1-7; 11:1-10; 42:1-9; 49:1-7; 52:13-53:12; Dan 7:13-14; Jer 31:31- 34; Heb 8:6-13; 9:15; 12:24; Luke 22:20; 1 Cor 11:25; Gal 3:13-14; Eph 2:11-22).

    • d. Jesus Christ is the second Adam who succeeded where the first Adam failed. He lived a life of perfect obedience to the Father, experienced the same temptations to sin that all people experience, yet submitted to the Father’s authority even to the point of death on the cross. As a result, through his resurrection from the dead, Jesus has become the representative head of a new humanity, reconciling his people to God and granting his people the free gift of grace, righteousness, and eternal life, in place of the sin, condemnation and death that came through the first Adam (Matt 4:1-11; Heb 4:15; 5:8-9; Rom 5:10-21; 1 Cor 15:22; 2 Cor 5:17- 21; Eph 2:15-16; Phil 2:8).

  5. Jesus Christ died on the cross as a representative, substitutionary sacrifice, satisfying God’s wrath towards his people due to their rebellion against him. In the resurrection of Christ from the dead, the Father confirmed the deity of Jesus, gave proof that he accepted Jesus’ atoning work, and guaranteed a future resurrection life for his people (John 3:16; 6:39-40, 44; 10:11-18; 11:23-26; Mark 10:45; Acts 1:3; 2:24, 32; 13:30-37; Rom 1:18; 3:23-27; 5:8-11; 6:4-5; 8:11; 1 Cor 15:1-57; Gal 1:3-4; 1 Thess 4:14; 5:9-10; 2 Tim 1:10; 1 Pet 1:3-5). The meaning and effects of Christ’s atoning work can be seen in three scriptural and complementary perspectives:[8]

    • a. As the sinless Son of God, Jesus Christ took his people’s sin upon himself when he died on the cross, receiving the just punishment that they deserved, in order to remove their guilt and make them righteous in the Father’s sight[9] (Isa 53:5-6; Rom 3:21-26; 4:25; 2 Cor 5:21; Col 2:13-14; 1 Pet 2:24; 3:18; 1 John 4:9-10).

    • b. As the honorable Son of God, Jesus perfectly honored the Father through his obedience to the point of death, even a shameful death on a cross. His sacrifice satisfied the honor-debt which his people owed to God and removed the shame that their sin brought upon both them and God. Jesus Christ also upheld the Father’s honor by fulfilling his promise to bring salvation to all nations. Therefore, the Father honored and exalted the Son by raising him from the dead and seating him in glory at his right hand. Likewise, the Father honors and exalts his people to share in Christ’s glory[10] (Acts 2:24, 32-33; Phil 2:6-11; Heb 2:9-10; 5:8-9; 12:2; Rom 1:18-21, 15:8-9; Col 3:4; 2 Thess 2:14; 1 Pet 2:4-7).

    • c. As the conquering Son of God, Jesus secured the decisive victory over Satan, sin, and death through his own death and resurrection. As a result, he has liberated his people from Satan, sin, and death, and the Father has transferred them into his kingdom and everlasting life[11] (Gen 3:15; John 12:31-33; 1 Cor 15:24-26, 50-57; Eph 2:1-7; Heb 2:14-15; Col 1:13-14; 2:13-15; 1 John 3:8).

  6. We recognize that sincere, Bible-believing Christians differ on the extent of Christ’s atoning work, or what it accomplished, and thus we consider it to be a secondary matter.[12] Our understanding of Scripture leads us to conclude that it was not the intention of our triune God merely to make salvation available to all, while leaving its actual accomplishment up to those who would respond by faith. Rather, God’s intention was for the Son to actually redeem the many whom the Father chose to save[13] and call his people; and for the Spirit to then bring his people from darkness to light and from death into life by regeneration, resulting in faith, repentance, and growth into Christ-likeness.[14] Salvation is all the work of our triune God, which guarantees that his intention will be accomplished (Isa 53:4-6, 10-12; John 10:11, 26-28; 17:6, 9; Rom 5:6-10; Eph 1:4- 7; Titus 2:11-14; 3:4-7; 1 Pet 2:24; Rev 5:9-10).

  7. After his resurrection, Jesus Christ ascended into heaven and was exalted at the right hand of God the Father. From this exalted position, Jesus has poured out the promised Holy Spirit on his people. Presently he rules over all things, is the head of the church, and intercedes before the Father on his people’s behalf (Luke 24:51; Acts 1:3-11; 2:32- 33; 5:31-32; 7:55-56; Rom 8:34; Eph 1:19-23; Phil 2:9-10; Col 1:18-20; 3:1;1 Tim 2:5; Heb 1:3-4; 4:14-16; 7:25; 8:1; 1 Pet 3:22).

  8. Jesus Christ is the one appointed by the Father as final Judge of all humanity, awaiting the time when, having placed all of his enemies under his feet, he will return in glory to gather his people to himself, judge the living and the dead, and consummate his kingdom on the earth (Matt 25:31-46; John 5:22-29; Acts 3:19-21; 10:42; 17:31; Rom 2:16; 1 Cor 15:20-28; 2 Cor 5:10; Phil 3:20-21; 1 Thess 1:10; 4:15-18; 2 Thess 1:7-10; 2 Tim 4:1; Titus 2:13; Heb 9:27-28; 10:12-13; 12:2).

The Holy Spirit

  1. The Holy Spirit is a Person of equal deity and glory with the Father and Son. He possesses all the attributes of personality and deity, and is coequal, consubstantial, and coeternal with the Father and the Son[15] (Matt 28:19; John 15:26; Acts 5:3-4; 16:6-7; 28:25-27; Rom 8:9; 2 Cor 13:14; Eph 4:30; Heb 10:15-17).

  2. In the history of redemption, the Holy Spirit has been active from all eternity.

    • a. His activity was evident in the Old Testament, beginning with creation and continuing with the empowerment of certain people for important tasks in the history of Israel (Gen 1:2; Ex 31:2-3; 35:30-31; Num 11:24-25, 29; 1 Sam 10:6, 9-13; 16:13-14).

    • b. More of his personhood and activity were revealed in the New Testament, beginning with the incarnation as Jesus was conceived within the virgin Mary by the power of the Holy Spirit, was anointed and empowered by the Spirit at his baptism, and poured out the Spirit on his disciples following his resurrection and exaltation (Matt 1:20; 3:11, 16; 12:28; Mark 1:8-10; Luke 1:35; 3:16, 22; 4:14, 18; John 1:32-33; 3:34; 20:22; Acts 2:33; 2 Pet 1:19-21).

    • c. In all his activities, the Holy Spirit delights to glorify the Father and the Son (John 16:14-15; 2 Cor 3:18; 4:6).

  3. The Holy Spirit is the supernatural Agent of regeneration who baptizes all believers into the body of Christ at the moment of conversion, permanently indwells[16] and seals them unto the day of redemption, cleanses them of sin, intercedes for them according to the will of God, testifies to their adoption as children of God, and progressively transforms them into the image of Jesus Christ as they walk in obedience with him (Ezek 36:25-27; John 3:5-8; Acts 2:38; Rom 8:9-11, 13-16, 26-27; 1 Cor 6:11; 2 Cor 1:22; 3:18; 5:5; Gal 3:14;4:6-7; 5:16-25; Eph 1:13-14; 4:30; Titus 3:4-6).

  4. The church, which is the body of Christ and the “dwelling place for God by the Spirit” (Eph 2:22), is comprised of those who have been regenerated by the Holy Spirit.[17] He fills the church continually with his grace for Christian life and witness. This grace empowers individual believers within the church to exercise gifts and ministries for the edification of the body and for good works in the world, including convicting the world of sin, righteousness, and judgment (John 16:8). These gifts and ministries are apportioned as he wills, vital to the mission of the church, and to be practiced in accordance with Scripture[18] (John 16:7-15; 20:21-22; Acts 1:8; Gal 5:16-6:10; Eph 2:22; 5:18; Joel 2:28-29; Rom 12:3-8; 1 Cor 3:16; 12:4-13, 28-30; 14:1- 40; Eph 4:11-16).

  5. The Holy Spirit is the divine Teacher who guided the apostles and prophets into all truth as they wrote God’s revelation, the Bible, and he continues to guide his people into truth as they read and understand his written revelation and are transformed by it (2 Pet 1:19- 21; John 14:26; 16:13-14; 1 Cor 2:9-13; 1 John 2:20, 26-27).

Notes

  • For more on the attributes of God (beginner, intermediate, and advanced reading material), see the resources for further study below.

  • APPENDIX B: THE NICENE CREED (381 AD)

    I believe in one God, the Father Almighty, Maker of heaven and earth, and of all things visible and invisible.

    And in one Lord Jesus Christ, the only-begotten Son of God, begotten of the Father before all worlds; God of God, Light of Light, very God of very God; begotten, not made, being of one substance with the Father, by whom all things were made.

    Who, for us men for our salvation, came down from heaven, and was incarnate by the Holy Spirit of the virgin Mary, and was made man; and was crucified also for us under Pontius Pilate; He suffered and was buried; and the third day He rose again, according to the Scriptures; and ascended into heaven, and sits on the right hand of the Father; and He shall come again, with glory, to judge the quick and the dead; whose kingdom shall have no end.

    And I believe in the Holy Ghost, the Lord and Giver of Life; who proceeds from the Father and the Son; who with the Father and the Son together is worshipped and glorified; who spoke by the prophets.

    And I believe in one holy catholic and apostolic Church. I acknowledge one baptism for the remission of sins; and I look for the resurrection of the dead, and the life of the world to come. Amen.

  • APPENDIX D: THE CHICAGO STATEMENT ON BIBLICAL INNERRANCY (1978) - A SHORT STATEMENT

    In this doctrinal statement, we use masculine pronouns and titles to refer to the Father, Son and Holy Spirit. We acknowledge that as a spirit, God is not a biologically gendered being (though the Son was incarnated as a biologically male human), and we affirm that both men and women are created in the image of God, meaning that both masculinity and femininity originate with God. We also acknowledge that at times in Scripture God’s actions and characteristics are described using feminine metaphors (Num 11:12; Deut 32:18; Ps 91:4; Isa 46:3; Hos 13:8; Matt 23:37; Luke 13:34). However, we also affirm that the Bible invariably refers to God by using masculine pronouns and titles. Therefore, in this document, we utilize masculine pronouns and titles to refer to God, in accordance with how God has revealed himself in his Word. For more, see John W. Cooper, Our Father in Heaven: Christian Faith and Inclusive Language for God (Grand Rapids, MI: Baker, 1999).

  • Meaning of the same substance or essence.

  • APPENDIX C: THE CHALCEDONIAN DEFINITION (451 AD)

    Following, then, the holy Fathers, we all with one voice teach that it is to be confessed that our Lord Jesus Christ is one and the same God, perfect in divinity, and perfect in humanity, true God and true human, with a rational soul and a body, of one substance with the Father in his divinity, and of one substance with us in his humanity, in every way like us, with the only exception of sin, begotten of the Father before all time in his divinity, and also begotten in the latter days, in his humanity, of Mary the Virgin bearer of God.

    This is one and the same Christ, Son, Lord, Only-begotten, manifested in two natures without any confusion, change, division, or separation. The union does not destroy the difference of the two natures, but on the contrary, the properties of each are kept, and both are joined in one person and hypostasis. They are not divided into two persons, but belong to the one Only-begotten Son, the Word of God, the Lord Jesus Christ. All this, as the prophets of old said of him, and as he himself taught us, and as the Creed of the Fathers has passed on to us.

  • 2b. While every human being has been created in the image of God, it is only in the incarnation of Jesus Christ that the fullness of God’s intention for humanity is revealed. Jesus Christ is the image of God (2 Cor 4:4; Col 1:15). As the God-man, Jesus perfectly manifested the presence of God in his humanity, revealing both what God is like and what humans are intended to be (Col 1:15-20; 2:9; John 1:1- 18; 10:37-38; Heb 1:1-3).

  • 4. The church is the witness to the gospel of the kingdom of God (Matt 24:14; 28:18-20; Acts 1:1-8; 28:30-31).

    4a. The biblical concept of the kingdom of God refers to God’s redemptive rule: his actions in history to defeat his enemies and bring blessing and renewal to his world.

    4a1. As Creator and Sustainer of all that exists, God is the sovereign King over all creation (Ps 10:16; 24:1-10; 29:10; 45:6; 47:1-9; 95:1-7; 145:1-21; Dan 4:3).

    4a2. However, Satan, demons, and humanity have rebelled against his rule and have brought the curse of sin and death to themselves and all of creation (Gen 3:1-19; Ps 2:1-3; 82:1-8; Mal 1:6; Rom 5:12-14; 8:19-23; Eph 2:1-3; 2 Pet 2:4; Jude 6).

    4a3. Yet God promised to conquer Satan, sin, and death, and to turn humans from their rebellion in order to grant them new life and bring blessing and renewal to his world (Gen 3:15; Ps 2:4-12; 74:12; 103:1-19; 149:1-9; Jer 10:6-12; Dan 2:44; 4:32-35; 7:13-14, 18, 22, 27; Acts 17:24-31).

    Read more about the Kingdom of God in the Doctrine of the Church section (The Church in the Biblical Story, 4).

  • While most Christians agree that these three perspectives of the atonement are scriptural, not everyone sees them as equally important. Most conservative evangelicals have viewed penal substitution as the central view and the other two as subcategories, but this is changing. All three views have been seen as the central view by Christians in different cultural and historical contexts. Cornerstone’s position is that all three of these views are equally important and complement each other, addressing different aspects of the problem of sin and the nature of redemption. Therefore, we seek to understand and value them equally. However, we identify this as a secondary doctrinal matter, because we understand that others do not see these perspectives as equally important. For more information, see Jayson Georges, The 3D Gospel (self-published, 2014), ch. 3; and Scot McKnight, A Community Called Atonement, (Nashville: Abingdon Press, 2007).

    For an explanation of primary, secondary, and tertiary doctrinal matters, see Prolegomena: Our Theological System and Tradition.

  • This perspective is known as Penal Substitution: Penal, meaning that Jesus died to pay the penalty for sin. Substitution, meaning that Jesus died in our place, as our substitute.

  • This perspective is known as the Satisfaction view of the atonement.

  • 2. The spiritual realm is populated by spiritual beings who have also been created by God (1 Kgs 22:19; Ps 148:1-5; Neh 9:6; Col 1:16). Some of these spiritual beings serve the triune God, while others are in rebellion against him (Heb 1:14; Eph 6:12; Rev 12:7).

    2a. Jesus Christ won the decisive victory over rebellious spiritual beings through his death and resurrection (Matt 28:18; Col 2:15; 1 John 3:8; Heb 2:14-15).

    2b. Jesus Christ is presently seated at the right hand of the Father in heaven, from where he rules over all spiritual beings, including those who are in rebellion against him. Though their ultimate defeat is sure, for now these beings continue in their rebellion against God, exercising authority over unregenerate people and seeking to oppose God’s people (Eph 1:20-21; 2:1-2; 6:12; 2 Cor 4:4; Col 2:10; Heb 1:1-4; 1 Pet 3:22; 5:8; 1 John 5:19).

    2c. At the final judgment, all rebellious spiritual beings will be subdued by Jesus Christ and cast into the Lake of Fire for all eternity (Matt 25:41; Philip 2:10-11; 2 Pet 2:4; Jude 6; Rev 20:10).

  • We believe the Bible, as the Word of God, is the only authoritative source to answer theological questions. While we recognize that we can and should learn from Christians of various times and places, their writings and ideas can be humbly and thoughtfully accepted or rejected in as much as they adhere to or depart from the teachings of the Bible.

    We believe that among all the truths that God has revealed to us in Scripture some doctrines are primary, meaning that they are recognized as essential beliefs or practices within orthodox Christianity and are applicable to all churches that proclaim Christ (e.g., the Trinity, the deity and humanity of Jesus, etc.). Other doctrines are secondary, meaning that they are understood and accepted differently within orthodox Christianity (e.g., those who should be baptized, views on the millennium, etc.). On secondary matters, this statement will identify the doctrinal position that shapes and defines Cornerstone’s belief and practice, while acknowledging that other believers and churches hold different biblically-based convictions. Still, other doctrines may be described as tertiary, because they more loosely shape the life and practice of a local church (e.g., modes of baptism, views on the rapture, etc.). On tertiary matters, a breadth of opinion and practice may be maintained within a local church without compromising primary biblical doctrines. The majority of this doctrinal statement is devoted to articulating primary and secondary doctrines. Where there are tertiary aspects within these doctrines, they will be indicated.

  • 1. Before the foundation of the world God the Father freely and graciously elected (or chose) those whom he would rescue from Satan, sin, and death, based upon his own sovereign will and not upon any foresight or anticipation of an individual’s decision or efforts (Eph 1:4-6, 11-12; Rom 9:11-23).

    2. God’s sovereign choice does not contradict or negate humanity’s responsibility in any way; therefore, people are completely responsible for their decisions and actions and should be honestly called upon to repent and trust Jesus Christ as Savior and Lord (John 8:23-24; 12:37-40; Acts 2:23, 36-38; Rom 9:17-20).

  • 1. Those who respond in faith and obedience to Jesus Christ do so by the regenerating work of the Holy Spirit. Though they are born spiritually dead and enslaved to sin and Satan, the Holy Spirit effects new birth and eternal life in them. He removes their spiritual blindness so that they are able to understand the truth of the gospel and have a desire to respond to it, overcoming Satanic bondage (Ezek 36:25-27; John 3:3-8, 16, 36; 5:24-26; 8:31-36; 10:27-28; Acts 16:14-15; Rom 1:5; 8:6-11; 1 Cor 2:10-14; 12:3; 2 Cor 4:3-6; Eph 2:1-4; Titus 3:5-6; 1 Pet 1:3, 23).

    2. This new birth into the life of the Spirit becomes the defining reality for those who trust in Jesus Christ, resulting in love for God and others, conviction of sin, the desire and ability to repent, and the longing and ability to live in obedience to God’s Word (Luke 3:2-3, 8, 10-14; Acts 11:18; 26:18-20; 2 Cor 5:14-17; 1 Thess 1:2-10; 1 John 2:29; 4:7; 5:1, 4).

  • APPENDIX B: THE NICENE CREED (381 AD)

    I believe in one God, the Father Almighty, Maker of heaven and earth, and of all things visible and invisible.

    And in one Lord Jesus Christ, the only-begotten Son of God, begotten of the Father before all worlds; God of God, Light of Light, very God of very God; begotten, not made, being of one substance with the Father, by whom all things were made.

    Who, for us men for our salvation, came down from heaven, and was incarnate by the Holy Spirit of the virgin Mary, and was made man; and was crucified also for us under Pontius Pilate; He suffered and was buried; and the third day He rose again, according to the Scriptures; and ascended into heaven, and sits on the right hand of the Father; and He shall come again, with glory, to judge the quick and the dead; whose kingdom shall have no end.

    And I believe in the Holy Ghost, the Lord and Giver of Life; who proceeds from the Father and the Son; who with the Father and the Son together is worshipped and glorified; who spoke by the prophets.

    And I believe in one holy catholic and apostolic Church. I acknowledge one baptism for the remission of sins; and I look for the resurrection of the dead, and the life of the world to come. Amen.

  • The image of God refers to God’s intention to manifest his presence in the world through humans, both individually and collectively. Though God is infinite and omnipresent2, he created human beings so that he might dwell with them and make himself known through them3 (Gen 2:7; 6:3; Ex 25:8; Num 11:29; Ps 139:7-12; Ezek 36:27-28; 37:27; 39:29; John 14:23; Rev 21:3).

    Read more about the image of God in the Doctrine of Humanity section (Creation of Humans, 2).

  • 1. The church is the body of Christ of which he is the head, and is comprised of all humanity who through the regeneration of the Holy Spirit have come to saving faith in Jesus Christ. It exists for the purpose of worshiping God, witnessing to the gospel of Jesus Christ to all nations, nurturing those who believe toward maturity in Christ and living in faithful anticipation of the future glorious return of Christ (Matt 24:14; 28:18-20; John 4:21-24; 20:21-22; Acts 1:8-9; 2:1-47).

    2. There are two distinct perspectives found in Scripture regarding the church: (1) the church as visible and invisible, and (2) the church as universal and local.

    Read more about the Church as a Regenerate Community in the Doctrine of the Church section (The Church's Identity and Mission, 1-2).

  • Doctrine of the Church: Local Church Life

    2b. The Holy Spirit indwells and empowers each individual believer within a local church with grace to exercise gifts, or ministries, for the building up of the body and for works of ministry in the world. These gifts and ministries are apportioned as he wills, vital to the mission of the church, and to be practiced in accordance with Scripture (Rom 12:3-8; 1 Cor 12:4-13, 27-30; 14:1- 40; Eph 4:11-16).

    Doctrine of the Church: Local Church Life: Leaders, Members, and Church Discipline

    2. The Holy Spirit empowers every believer with grace to exercise gifts or ministries for the building up of the church (Rom 12:3-8; 1 Cor 12:4-13, 27-30). Additionally, certain individuals are particularly gifted and given by God to the church for the purpose of leading and equipping God’s people for their ministry to one another (Eph 4:11-16).

    Read more about Spiritual gifts and ministries in the Doctrine of the Church section (Local Church Life & Leaders, Members, and Church Discipline).

Resources for Further Study

Beginner

  • A.W. Tozer, The Knowledge of the Holy, 1961.

Intermediate

  • Sinclair Ferguson, The Holy Spirit, 1996.

  • J.I. Packer, Knowing God, 1973.

  • Michael Reeves, Delighting in the Trinity, 2012.

Advanced

  • Herman Bavinck, The Doctrine of God, 1978.

  • Wayne Grudem, Systematic Theology, 1994.

  • Scot McKnight, A Community Called Atonement, 2007.