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We believe there is but one living
and true God everlasting, of infinite power, wisdom and goodness;
Maker and Preserver of all things, both visible and invisible. And
in the unity of this Godhead there are three Persons of one
substance of eternal being, and equal in holiness, justice,
wisdom, power, and dignity; the Father, the Son, and the Holy
Ghost.
We believe that the Son, who is
the Word of the Father, the very and eternal God, of one substance
with the Father, took man's nature in the womb of the blessed
virgin; so that two whole and perfect natures, that is to say, the
Godhead and the manhood were joined together in one Person, never
to be divided, whereof is one Christ, very God and perfect man,
who actually suffered, was crucified, dead, and buried, to
reconcile the Father to us, and to make atonement, not only for
our actual guilt, but also for original sin.
We believe that Christ did truly
rise again from the dead, and took again His body, with all things
appertaining to the perfections of man's nature, and ascended into
heaven and there sits until He shall return to judge all men at
the last day.
We believe the Holy Ghost,
proceeding from the Father and the Son, is of one substance,
majesty and glory with the Father and the Son, very and eternal
God.
We believe in the verbal and
plenary inspiration of the Holy Scriptures, known as the Bible,
composed of sixty-six books and divided into two departments, Old
and New Testaments. We believe the Bible is the Word of God, the
full and complete revelation of the plan and history of
redemption.
We believe that eternal life with
God in heaven is a portion of the reward of the finally righteous;
and that everlasting banishment from the presence of the Lord and
unending torture in hell are the wages of the persistently wicked
(Matthew 25:46; Psalm 9:17; Revelation 21:7-8).
We believe that Jesus Christ shed
His blood for the remission of sins that are past, for the
regeneration of penitent sinners, and for salvation from sin and
from sinning (Romans 3:25; 1 John 3:5-10; Ephesians 2:1-10).
We believe, teach, and firmly
maintain the scriptural doctrine of justification by faith alone
(Romans 5:1).
We believe that Jesus Christ shed
His blood for the complete cleansing of the justified believer
from all indwelling sin and from its pollution, subsequent to
regeneration (1 John 1:7-9).
We believe in sanctification.
While sanctification is initiated in regeneration and consummated
in glorification, we believe that it includes a definite,
instantaneous work of grace achieved by faith subsequent to
regeneration (Acts 26:18; 1 John 1:9). Sanctification delivers
from the power and dominion of sin. It is followed by life-long
growth in grace and knowledge of our Lord and Savior Jesus Christ
(2 Corinthians 4:16; 2 Peter 3:18).
We believe that the pentecostal
baptism of the Holy Ghost and fire is obtainable by a definite act
of appropriating faith on the part of the fully cleansed believer,
and the initial evidence of the reception of this experience is
speaking with other tongues as the Spirit gives utterance (Luke
11:13; Acts 1:5; 2:14, 8-17; 10:44-46; 19:6).
We believe in divine healing as in
the atonement (Isaiah 53:4-5; Matthew 8:16-17; Mark 16:14-18;
James 5:14-16; Exodus 15:26).
We believe in the imminent,
personal, premillennial second coming of our Lord Jesus Christ (1
Thessalonians 4:15-17; Titus 2:13; 2 Peter 3:1-4; Matthew
24:29-44), and love and wait for His appearing (2 Timothy 4:8).
We believe it is the
responsibility of every believer to dedicate his life to carrying
out the work of the Great Commission (Matthew 28:18-20; Mark
16:15-20; Acts 1:8).
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We are trinitarian, as opposed to unitarian, in our
faith. We do not believe in "three Gods" as the unitarians,
or "Jesus only," teaching maintains that we do; but we
believe there are "three persons, of one substance, of
eternal being, and equal in holiness, justice, wisdom,
power, and dignity; the Father, the Son, and the Holy
Ghost." Not three Gods, but one God, subsisting in three
persons, the Trinity in unity (Matthew 3:16, 17; 28:19; 2
Corinthians 13:14; 1 John 5:7).
We believe in the incarnation of Christ through the
virgin birth, which we hold without question, as written in
the Word of God (Isaiah 7:14; 9:6; Matthew 1:18-25; Luke
2:26-35). We believe that He was a perfect sinless human
being in whom dwelt all the fullness of the Godhead bodily
(Colossians 2:9), that He was very God and perfect man. We
believe that He lived a sinless life and died upon the cross
as an all-sufficient atonement for our sins, for our
personal transgressions, and also for original sin.
We believe in the bodily resurrection of Christ, in His
triumphant ascension into heaven, and that He (in His
glorified body, as a complete human being, with all things
appertaining to the perfections of man's nature) now sits at
the right hand of heaven's Majesty until He shall return to
judge the world at the last day. Perfect, sinless humanity
is at the heart of the moral universe, participating in the
government of creation and interceding for His saints, until
He shall come to judge the living and the dead in the end of
the age.
We believe the Holy Ghost, proceeding from the Father and
the Son, is of one substance, majesty and glory with the
Father and the Son, very and eternal God. We believe that
the Holy Ghost-or Holy Spirit-is a person and that He is the
executive agent of the Godhead in the dispensation of grace;
that He anoints the preaching of the Word, convicts of sin
and applies the benefits of the atonement; that He is our
Teacher, Comforter, and Guide, taking the things of Christ
and revealing them to us, glorifying Christ, guiding us into
all truth, and showing us things to come; that all of these
ministries are based upon and function in accordance with
the written Word of God (John 14:16, 17, 26; 15:26; 16:7-11,
13-15).
The Pentecostal Holiness Church has from its inception
believed the Bible to be the inspired, inerrant and
authoritative Word of God (2 Timothy 3:15-17; 2 Peter
1:19-21; John 10:35). For many years we carried a statement
respecting the Bible in our General Rules. Then, in 1965,
the Fifteenth General Conference voted to include the
language of paragraph 5 in our Articles of Faith, and this
action was duly ratified by our local churches.
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We believe that through faith in Christ we have eternal
life (John 3:14-16, 36); and that Christ has prepared a
place for His own in Heaven (John 14:1-3). This is a
"portion of the reward of the righteous," though "eye hath
not seen, nor ear heard, neither have entered into the heart
of man, the things which God hath prepared for them that
love him" (1 Corinthians 2:9). Dreadful as this truth may
seem, we believe, and must so believe because of the
consistent teaching of God's Word, that "everlasting
banishment from the presence of the Lord and unending
torture (or punishment) in hell is the wages of the
persistently wicked" (Psalm 9:17; Matthew 5:22, 29, 30;
18:9; 23:33; 25:41, 46; Mark 9:43-48; Luke 16:23-25; 2
Thessalonians 1:6-9; Revelation 14:9-11; 20:11-15; 21:7, 8).
We believe in the efficacy and sufficiency of the shed
blood of Jesus Christ for the remission of sins committed in
the past: for the regeneration, or new birth from above, of
penitent sinners, and for salvation or deliverance from sin
and sinning (Matthew 26:28; Luke 22:20; Acts 20:28; Romans
5:9; Ephesians 1:7; 2:13; Colossians 1:14, 20; 1 Peter 1:18,
19; 1 John 1:7; Revelation 1:5; 5:9; 1 John 2:1; 3:5-10;
5:18; Romans 6:22; 7:24, 25; 8:1-4).
We believe, teach and firmly maintain the scriptural
doctrine of justification by faith alone (Romans 5:1;
Ephesians 2:8, 9; Titus 3:4-7). We do not believe that any
sort or degree of good works can procure or contribute
toward our justification or salvation. This is accomplished
solely and exclusively upon the basis of our faith in the
shed blood, the resurrection and justifying righteousness of
our Lord Jesus Christ (Romans 4:23-25; 5:1-11, 20; 1
Corinthians 15:1-4). But we do believe in good works as a
fruit or product of salvation. We are not saved by, but
unto, good works (Ephesians 2:10). When we believe on Jesus
Christ as our Savior, our sins are pardoned, we are
justified and enter a state of righteousness, not our own,
but His, both imputed and imparted (Romans 4:22, 25; 8:1-4).
We believe that Jesus Christ shed His blood, not alone
for our justification and the forgiveness of actual
transgressions, but also for the "complete cleansing of the
justified believer from all indwelling sin and from its
pollution, and that this transaction takes place subsequent
to (or after) regeneration (the new birth) (Acts 26:18;
Ephesians 5:25-27; Titus 2:14; Hebrews 9:13, 14; 10:10,
14-22; 13:11, 12; 1 John 1:7, 9). This is the negative side
of sanctification-the cleansing or taking away of the sin
principle-the circumcision of the heart so as to make it
possible for us to love the Lord our God with all our heart
and soul (Deuteronomy 30:6). It is the crucifixion of the
"old man" (Romans 6:6; Ephesians 4:22-24; Galatians 2:20),
the destruction of the "carnal mind" (Romans 8:5-10), the
purging of the fruit-bearing branch so "that it may bring
forth more fruit" (John 15:2). It is the "cleansing from all
sin"- "from all unrighteousness" (1 John 1:7, 9).
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"Entire sanctification" in the sense of the above
cleansing, and in the sense of a complete dedication to
God, including a full and unreserved "setting apart" or
"consecration" of the life to God, is an instantaneous,
definite, second work of grace, obtainable by faith on the
part of the fully-justified believer. (See Romans 5:1, 2:
"... justified by faith ... peace with God through our
Lord Jesus Christ, by whom also we have access by faith
into this grace wherein we stand and rejoice ...." Also
see 1 John 1:9: "... to forgive us our sins, and to
cleanse us from all unrighteousness." Note also Titus
2:14: "... redeem from all iniquity and purify ... " and
Acts 26:18: "... forgiveness of sins and inheritance among
them which are sanctified." Also refer to the following
Scriptures for those who "are sanctified": Acts 20:32;
26:18; 1 Corinthians 1:2, 6-11; Hebrews 2:11; 10:14; Jude
1). This is purity and dedication; it is not maturity, but
the crisis experience that marks the beginning of the
sanctified life in which there is certainly room for
development, progress, and growth in grace and in the
knowledge of our Lord and Savior Jesus Christ (2 Peter
3:18). But remember we must get into this grace before we
can grow in it. It is not absolute perfection, not angelic
perfection; not "sinless perfection," if the term is used
to imply the impossibility of a sanctified person's
falling into sin. We do not believe it is impossible for
the sanctified to commit sin; but we do believe that it is
possible for a sanctified person not to commit sin (Luke
1:73-75; Titus 2:11, 12; 1 John 1:7; 2:1, 6; 3:5-10;
5:18). We are aware of John's statement in 1 John 1:8, but
these words apply to those who deny the need for
cleansing, not to those who have experienced it and are
living the sanctified life. This is Christian
perfection-in which we love the Lord with all our heart,
soul, mind and strength and our neighbors as ourselves
(Mark 12:29-31); in which we love Christ and keep His
commandments (john 14:15), among which is this, "Little
children these things write I unto you, that ye sin not"
(1 John 2:1). The sanctified life is one of separation
from the world, a selfless life, a life of devotion to all
the will of God, a life of holiness in accordance with
Romans 6:22; 12:1, 2; 2 Corinthians 7:1; 1 Thessalonians
4:7; 5:23; Hebrews 12:14; James 1:27; and 1 Peter 1:15,
16. It is a life controlled by "perfect love" which "casteth
out fear" (1 John 4:18).
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We believe that the Pentecostal baptism with the Holy
Ghost and fire is obtainable by a definite act of
appropriating faith on the part of the fully cleansed
believer (Luke 11:13; 24:49; Acts 1:5, 8; 2:38, 39). We
believe that this great blessing, which provides the
enduement of power to witness for Christ, is available to
all believers whose hearts are cleansed from sin by the
blood of our Lord Jesus Christ. Since the Bible teaches
that our bodies are temples of the Holy Ghost (1
Corinthians 6:19, 20)-and that the temple of God is holy,
which temple ye (believers) are (1 Corinthians 3:16,
17)-we do not believe that God will fill an unclean temple
or vessel with His Holy Spirit. In other words, we
believe, because the Bible teaches and requires it, that
in order to receive the baptism with the Holy Ghost, a
person must have a clean heart and life as a prerequisite
for this great blessing. Remember, the blood of cleansing
must first be applied, then the oil, which is a type of
the Holy Spirit (Leviticus 14:14, 17). Moreover, we
believe that in order to live in the fullness of the Holy
Spirit's power and possession, one must continue to live a
clean and consecrated life, free from sin, strife,
worldliness and pride, and must avoid attitudes and
actions which tend to "grieve" or "quench" the Holy Spirit
of God (Ephesians 4:29-32; 1 Thessalonians 5:19). We
believe that the "initial" (or first) evidence of the
reception of the baptism of the Holy Spirit is the
speaking with other tongues as the Spirit gives utterance
(John 15:26, 27; Acts 2:1-4; 8:17, 18; 10:44-46; 19:6; 1
Corinthians 12:7). We do not believe this is the only
evidence of the Spirit's baptism, but that it is the
initial evidence just as it occurred in the repeated
accounts of the Spirit's outpouring in the Acts of the
Apostles. But there will be other evidences spelled out in
our lives-the fruit of the Spirit (Galatians 5:22, 23),
power to witness for Christ, power to endure the testings
of faith and the oppositions of the world. We believe that
the initial evidence of speaking with tongues is for
everyone who receives the pentecostal baptism with the
Holy Spirit, and we distinguish between this initial
manifestation and the gift of tongues, which is not given
to every Spirit-filled believer.
The Pentecostal Holiness Church believes in the gifts
of the Spirit as set forth by the apostle Paul in 1
Corinthians 12, 13 and 14. We believe that they are "set
in the Church" by the Holy Spirit; that He retains custody
and control of the said gifts of "enablements,"
distributing or operating them "severally as He will." And
we desire that our people may so live under the control of
the Holy Spirit that these gifts may be manifested or used
through consecrated individuals in the worship services
where, when, and as they are needed, but all to the glory
of God and the edifying of the body of Christ, and in
accordance with the directions and decorum set forth in
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We believe that provision was made in the atonement for
the healing of our bodies as set forth in the following
Scriptures: Isaiah 53:4, 5; Matthew 8:16, 17; Mark 16:15-18;
James 5:14-16; Exodus 15:26; to which we would also add
Romans 8:26-28. And, while we do not condemn the use of
medical means in the treatment of physical disease, we do
believe in, practice and commend to our people the laying on
of hands by the elders or leaders of the church, the
anointing with oil in the name of the Lord, and the offering
of prayers for the healing of the sick.
We believe in the imminent, personal, premillennial,
second coming of our Lord Jesus Christ. The word imminent
means that the second coming of Christ is near, that it is
impending, likely to occur at any moment (Matthew 25:29-44;
Mark 13:32-37; Titus 2:13). The word personal means that
"the Lord himself" shall return (1 Thessalonians 4:15-18);
that the "same Jesus" who was "taken up into heaven shall so
come in like manner" as He was seen to "go into heaven"
(Acts 1:11). The word premillennial means that He will come
before the millennium during which the "blessed and holy" of
the "first resurrection" will live and reign with Christ "a
thousand years" (Revelation 20:4-6). There will be two
stages of the second coming of Christ; the first for the
purpose of catching away His saints who are prepared for the
Rapture before the Great Tribulation period (Matthew
24:40-44; 1 Thessalonians 4:13-18; Revelation 3:10, 11; 4:1,
2); and the second at the end of the Great Tribulation, when
He shall come back with His saints to destroy the armies of
the Antichrist, to judge the nations of the world, and to
inaugurate the millennial reign (Matthew 25:31-33; 2
Thessalonians 2:8; Revelation 19:11-21; 20:1-6). The proper
attitude of Christians toward the coming of Christ should be
to love His appearing (2 Timothy 4:8), watch and pray always
to be accounted worthy to escape the things which will come
upon the earth during the Great Tribulation (Luke 21:36),
pray for His coming (Matthew 6:10; Revelation 22:20), and
faithfully to "occupy" until He comes (Luke 19:13). Many
signs point to the soon coming of Jesus. We give a few
Scriptures which set forth several of them: Ezekiel 36 (the
return of Israel to her land, etc.); Daniel 12:4; Nahum 2:3,
4; Joel 2:28-32; Matthew 24; Mark 13; Luke 21:25-36; 1
Timothy 4:1-5; 2 Timothy 3:1-8, 13; 4:3-4; 2 Thessalonians
2:1-12; 2 Peter 2 and 3; and the Epistle of Jude.
The first thirteen of our Articles of Faith state what we
believe as a church. Article 14 defines for us "what we are
to do about it." Our Lord's last command on earth was to
charge every believer with the responsibility of taking the
gospel to all nations. We can never be content just
experiencing God in Christ for ourselves. We must also be
actively involved in spreading the gospel to others-to the
ends of the earth. Written by Bishop Joseph A. Synan (1961)
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