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).