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Sermons
Doctrinal Amplification
God and the Trinity
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).
Christ
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.
Christ's Resurrection
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.
Holy Spirit
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).
Holy Scriptures
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.
Future of Believers & Unbelievers
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).
Efficacy Of The Blood Of Jesus
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).
Justification By Faith
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).
Cleansing
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).
Entire Sanctification
"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).
Spirit Baptism And Speaking With Other Tongues
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 the chapters referred to above.
Divine Healing
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.
Second Coming
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.
Great Commission
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)