CONFESSION OF FAITH

The Romanian Pentecostal Church Philadelphia has had, from its organization, a Confession of Faith founded on the Word of God. This Confession of Faith is the basis for the Church’s Statute of organization and functioning.

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1. We believe that the Bible, or Holy Scripture, is the inerrant Word of God and our only rule in the life of faith. 

The Bible, or Holy Scripture, made up of the Old Testament and the New Testament, is inspired by God (2 Tim. 3:16; 2 Peter 1:20–21).

The Bible is a divine revelation given to people. It was written over different periods of time, until its completion with the book of Revelation. No one has the right to add to it, remove from it, or change anything in it (Prov. 30:6; Gal. 1:8–9; Rev. 22:18–19). The Bible is the Word of God, living and active, sharper than any two-edged sword (Heb. 4:12).

The Old Testament shows us how God prepared the coming into the world of the Messiah, who is the Lord Jesus Christ (1 Cor. 10:6; Gal. 3:24; Col. 2:14–17; Eph. 2:14–16; Heb. 8:13).

The New Testament shows us the life and teaching of the Lord Jesus Christ, which form the foundation of the Church of God. The New Testament also contains the teaching of the apostles (Rom. 10:4; 3:24; 1 Cor. 15:12; 2 Tim. 1:13; Rom. 1:16; 2 Thess. 1:8–9).

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2. We believe in one God in three Persons: the Father, the Son, and the Holy Spirit.

a. God the Father

In ancient times He revealed Himself to His servants as a God who depends on no one, saying: “I AM WHO I AM” (Ex. 3:14).

God is Spirit (John 4:24), life (1 Tim. 6:13–16; Acts 17:25–28), light (1 John 1:5), love (1 John 4:8), wisdom (Jer. 10:12), righteousness and holiness (Rev. 15:3 and 4:8).

God is living and eternal (Ps. 84:2; Deut. 33:27; Isa. 40:28), He is good (Mark 10:18), perfect (Matt. 5:48), merciful (Deut. 4:31; James 5:11), faithful (2 Tim. 2:13), long-suffering (Rom. 2:4). He cannot be seen, nor can He be fully comprehended by the human mind (1 John 4:12; Job 11:7–9).

He can be known through Jesus Christ, through the Holy Spirit, through Holy Scripture (1 John 5:20; 1 Cor. 2:10–11), through creation (Rom. 1:19–20; Isa. 40:26), and through His care for us (1 Peter 5:7). 

b. God the Son 

Our Lord Jesus Christ is eternal (Heb. 13:8). He exists from eternity (John 17:5) and is the only-begotten Son of the Father, “the firstborn of all creation,” before any creature (Col. 1:15–17; John 1:2–3).

He is the true Messiah (Saviour) who was promised, the fulfiller of the Law and of the prophecies of the Old Testament (Luke 2:26–27).

He is the Son of God (Luke 1:32) and also the Son of Man (Matt. 9:6; Mark 2:28). By the Holy Spirit He was incarnate and born of the virgin Mary (Luke 1:34–35), coming into the world as a man. He revealed God to us as Father (Matt. 5:16; John 4:23). “The Son of God appeared to destroy the works of the devil” (1 John 3:8).

He came to earth to take away the sins of those who will believe in Him (John 1:29), to suffer (Isa. 53:3–10; Matt. 16:21), to die for us (Rom. 5:8), to reconcile us to God (Col. 1:20), to save us (John 12:47). The blood of Jesus Christ cleanses us from all sin (1 John 1:7). He rose again on the third day according to the Scriptures (1 Cor. 15:4). He ascended to heaven and sat at the right hand of God (Mark 16:19). He intercedes for believers, preparing a place for them in heaven (John 14:3). He is the firstborn from the dead (Col. 1:18).

Through the resurrection He received a transformed, glorified body (John 20:12–20; Phil. 3:21). He will come a second time to take His Church from the earth and to judge the world (Matt. 25:31–33).

He is the Judge of the living and the dead (Acts 10:42; John 5:22). 

c. God the Holy Spirit

The Holy Spirit, also called the Spirit of God and the Comforter or the Spirit of Truth (John 14:26), is the third Person of the Holy Trinity (1 Cor. 12:3–6; 2 Cor. 13:14). He was from the beginning and worked together with the Father and the Son in creation (Gen. 1:2).

His work and nature are completely beyond the comprehension of the human mind, just as God Himself is unfathomable. By the Spirit of God and by His breath all people are made. Through Him all creatures receive life (Job 33:4).

The people of God of old spoke and wrote the Word of God being “carried along by the Holy Spirit” (2 Peter 1:21).

At Pentecost, the Holy Spirit came down on the believers after the Lord Jesus had finished His mission on earth and had ascended to heaven (Acts 2:1–4). The disciples were filled with the Holy Spirit and from that day on they were accompanied by supernatural works: signs, wonders, healings and various gifts (Heb. 2:4; Mark 16:17–18). He has been the guide of the New Testament Church of God from the day of Pentecost until its rapture (John 16:13).

Today the Holy Spirit chooses (Acts 13:2; 20:28), teaches (John 14:26), fills (Acts 2:4; 4:31), clothes with power (Luke 24:49), and sends into ministry the servants of God (Acts 10:19–20; 8:29).

Through the Holy Spirit a person is born again (John 3:5–8; Titus 3:5), receives eternal life (Gal. 6:8), can live according to the will of God (Rom. 8:6–10), and understands Holy Scripture and the works of God (1 Cor. 2:9–14).

God gives the gift of the Holy Spirit to those who repent, obey Him, and receive Jesus Christ as their personal Saviour (Acts 2:38; 5:32; John 7:37–39).

The Holy Spirit appeared in the form of a dove (Matt. 3:16). The filling with the Holy Spirit was accompanied by outward physical manifestations: tongues of fire (Acts 2:1–4), wind (Acts 2:2), earthquake (Acts 4:31).

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3. We believe that in the beginning God made the heavens and the earth (Gen. 1:1).

a. The heavens

There is the throne of God (Ps. 103:19; Matt. 5:34) and the dwelling place of angels (Matt. 18:10). The Word of God shows us that in the third heaven is the Paradise of God (2 Cor. 12:1–4). The Lord Jesus ascended into heaven and there He prepares a place for His believers (John 14:2; Luke 24:50–51). In heaven the names of the saved are written (Luke 10:20; John 17:24).

b. The earth

In the beginning God made the heavens and the earth (Gen. 1:1); the earth was formless and empty (Gen. 1:2). By His power and His Word God made the earth habitable in six days and gave it to man to rule, to fill, subdue, and care for (Gen. 1:26–28,31).

After sin entered the world, God cursed the earth (Gen. 3:17–18). Because of man’s wickedness, God brought judgment and punishment on the earth, such as the devastation through the flood (Gen. 6:11–13), the destruction of Sodom and Gomorrah (Gen. 19:12–14; 2 Peter 2:6), and others. Since then, different cataclysms have occurred, in line with what the Lord Jesus foretold (Matt. 24:7). In the end, the present earth will give place to a new earth where righteousness will dwell (2 Peter 3:7; Rev. 21:1–4).

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4. We believe that God created the angels.

a. The angels

Angels are spiritual beings, created by God without sin, placed in His service (Gen. 19:15; Rev. 19:9–10). They also carry out various ministries “for those who will inherit salvation” (Heb. 1:14; Luke 15:10; Acts 10:4–6,27; 23:24 etc.).

Angels also carry out the will of God in executing the decisions of His wrath in punishing the wicked (Matt. 13:39–41,49).

There are several kinds of angels who bear different names, such as: the archangel Michael, the archangel Gabriel, seraphim and cherubim, etc. Each category has a different task (Gen. 3:24; Isa. 6:6–7; Jude v. 9; Luke 1:26; Josh. 5:13–15). 

b. The fall of Lucifer and other angels

The devil was once a shining morning star, but becoming proud he fell. Today he is the leader of the evil angels who did not keep their proper place and fell (Isa. 14:12–14; Jude 6; 2 Peter 2:4).

His name means “slanderer” and “divider.” He is called the devil and Satan; he deceives the whole of humanity (Rev. 12:9), and all unbelieving people lie under his power (Acts 26:18; Rev. 12:7–8; 2 Peter 2:4). He is the ruler and god of this age (2 Cor. 4:3–4; John 14:30; Acts 26:17–18), a murderer (Gen. 3:4–5), the father of lies (John 8:44), the tempter (Matt. 4:3; 1 Thess. 3:5), and a schemer against the children of God (Job 1:9–11; Eph. 2:1–6).

He was defeated through the sacrifice of Jesus Christ (John 14:30–31; Eph. 2:16). His destiny is to be thrown into the lake of fire together with his angels (Matt. 25:41; Rev. 20:10).

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5. We believe that God created man from dust. 

Man was created in the image and likeness of God: body, soul, and spirit (Gen. 1:26; 2:7; 1 Thess. 5:23). Man is a trinity.

Man was created pure and innocent; he was placed in the garden of Eden to work it and guard it (Gen. 2:15). He was endowed with all the attributes of a being made in the image and likeness of God: feelings, reason, and will.

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6. We believe that sin entered the world through man’s disobedience to God’s command. 

“The LORD God gave the man this command: ‘You are free to eat from any tree in the garden; but from the tree of the knowledge of good and evil you must not eat, for in the day you eat from it you will surely die’” (Gen. 2:16–17).

Allowing himself to be tempted by the devil, the ancient serpent, through the woman, man transgressed the command he had received from God and thus, by his free will, became a slave of sin, an enemy of God, and therefore was driven out of Eden and subjected to suffering, toil, and death (Gen. 3). With his fall, Adam drew all people, his descendants, into sin. All have sinned (Rom. 5:10–12; Eph. 2:1–2). For this reason no one can save himself or redeem his brother (Ps. 49:7–8). By the grace of God, revealed in Jesus Christ, man can be delivered from the bondage of sin (Rom. 5:19–21), and troubles, toil, and death can work together for his good (Rom. 8:28–30; Rom. 5:3–4; Acts 14:22).

The sin that came into the world through the disobedience of the first people has affected all humanity (Rom. 5:19).

Sin is any violation of the Word, will, and command of God (Rom. 3:23; Gal. 5:19–21). Man sins by failing to do the good God requires or by doing things against His will.

Sin is any kind of deed that defiles the body, soul, and spirit: fornication and adultery, lack of self-control, laziness, gluttony, being burdened with worldly thoughts, evil thoughts, suicide, abortions, slander, strife, lying, hypocrisy, theft, fraud, neglecting to help the saints in need, as well as cruelty to animals (Gen. 38:2–10; Prov. 12:10; Rom. 12:13; Gal. 5:19–21; Rev. 21:8).

It is also sin: unbelief, indifference, despising the grace that came through Jesus Christ, lack of the fear of God, taking His Name in vain, idolatry, superstitions, witchcraft, etc.

Once committed, sin is followed by consequences (Gal. 6:8). It is the sting of death and brings after it the eternal punishment of God (Rev. 22:15; 21:8). The wages of sin is death (Rom. 6:23).

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7. We believe that the grace of God has made and still makes possible the salvation of man through the sacrifice of the Lord Jesus Christ. 

Grace is the goodness and boundless love of God, shown through our Lord Jesus Christ toward us sinners (John 1:17; Eph. 2:4–7). No one can be saved by his own deeds or good works, nor by the deeds of the Law of the Old Testament, but only through Jesus Christ (Gal. 2:21*; Eph. 2:5–9). Grace works together with faith. Through grace we find favour before God (1 Cor. 15:9–10). Grace is the source of blessings (Eph. 4:7–8; 1 Cor. 15:10; 2 Cor. 1:15; 1 Peter 4:10).

Through grace God teaches us how to live in the present age with self-control, righteousness, and godliness (Titus 2:11–12).

Grace is greater than the multitude of sins, surpassing their size and number (Rom. 5:20). It can be multiplied in us according to the measure of our knowledge of God (2 Peter 1:2). It strengthens the heart (Heb. 13:9), causes us to grow spiritually (2 Peter 3:18), and seasons our speech (Col. 4:6).

“For God so loved the world that He gave His only Son, so that whoever believes in Him shall not perish but have eternal life” (John 3:16). 

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8. We believe that salvation is conditioned by faith, repentance, and new birth. 

a. Faith 

“Faith is being sure of what we hope for and certain of what we do not see” (Heb. 11:1; 2 Cor. 4:18).

Faith comes from hearing the Word of God (Rom. 10:17). True faith comes from the heart (Rom. 10:9). By faith in the heart one receives righteousness (Rom. 10:10), salvation (Eph. 2:8), the cleansing of the heart (Acts 15:9), forgiveness (Gal. 2:16; Eph. 2:8; Gal. 3:22), inheritance, and the right to be called children of God (Gal. 3:26).

Without faith no one can please God (Heb. 11:6). Faith is true and active only when it is accompanied by works (James 2:14–22). We must all keep the faith once for all entrusted to the saints (Jude v. 3).

In the last times many will abandon the true faith (1 Tim. 4:1–4). Over those who refuse to believe the truth, God sends a powerful delusion so that they will believe the lie and be condemned (2 Thess. 2:11–12).

For those who believe, all things are possible: forgiveness, healings, etc. (Matt. 8:13; John 14:12). 

b. Repentance

Repentance is a command of the Lord Jesus (Mark 1:14–15). It means man’s turning to God from the wandering paths of sin (Isa. 55:7), the total change of the old life for a new one according to the Word of God (Rom. 2:4), the change of one’s way of thinking. It means remorse for a life lived in ignorance of God and the ceasing to sin (Titus 2:11–13; Lam. 3:39–40). “Whoever conceals their sins does not prosper, but the one who confesses and renounces them finds mercy” (Prov. 28:13).

God calls all people to repentance, not wanting anyone to perish (2 Peter 3:9), but to come to salvation (1 Tim. 2:4). Even when a believer sins, he is urged to repent of his deeds (Rev. 2:5; Gal. 6:1). Repentance is genuine only when it comes from a sincere and pure heart that seeks to put right the harm and wrongs done to our neighbour (Luke 19:8; Acts 20:20–21).

c. New birth

No one can become a child of God if he is not first born again (John 3:5–8). No matter how good a person may be, if he is not born again, he cannot inherit the Kingdom of God (John 3:3–5). Man consists of body, soul, and spirit.

As long as man lives in sin, the body does what it wants, dragging soul and spirit, defiling them through lusts, passions, sins. In this way the spirit is dead toward God (1 Thess. 5:23; Eph. 2:1–3).

After hearing the Word of God comes saving faith (Rom. 10:17), followed by repentance (Acts 2:37–38) and new birth through the Word of God and the Holy Spirit (John 3:5; James 1:18; 1 Peter 1:23; Titus 3:5).

The one who is born again no longer does what he wants, but walks and is led by the Spirit (Gal. 5:25), having within his being the rule of the Holy Spirit (Rom. 8:1,14).

Without new birth, neither faith (James 2:19), nor knowledge (Rom. 1:32), nor water baptism (Acts 8:13–24) have value. Those who are born of God do not continue to sin (1 John 3:9; 5:18), and those who sin are not born again (1 John 3:6–10).

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9. We believe that we have God’s forgiveness as a result of receiving the Lord Jesus Christ as Saviour.

Forgiveness is an attribute of God through which His goodness toward sinful people is shown, in that He wipes away all their past after they have turned to Him (Acts 10:43; 1 John 1:9).

Once forgiven, the sinner is relieved of the whole burden of sin weighing on his conscience and thus truly feels blessed (Ps. 32:1–2). Therefore the confession of sins is followed by inner relief and forgiveness from God (Ps. 32:5; 1 John 1:9).

After he has received forgiveness, the forgiven sinner must confess Jesus to other sinners also (Luke 24:47; Acts 4:17–20).

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10. We believe that the justification of the believer rests in the sacrifice of the Lord Jesus Christ and is received by faith from God, together with salvation.

Justification comes directly and only from God through Jesus Christ. Therefore no one can justify himself before God by his own works or by the works of the Law of the Old Testament. The only means of justification is the sacrifice of Jesus Christ on Golgotha (Phil. 3:9; John 1:12; Rom. 8:1).

Justification is received through faith in the Name of Jesus Christ (John 3:16). Through justification a person receives a state that is according to God’s will. Once he has reached this state, he has peace with God (Rom. 5:1). God sent Jesus Christ to suffer and die for us, paying for our sins through His sacrifice on the cross, bearing the punishment that the sinner deserved (2 Cor. 5:21). Justification does not take place through our good deeds but through divine grace.

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11. We believe that the fruit of believers freed from sin is sanctification (Rom. 6:22).

Sanctification means complete separation from sin and being set apart for God. Every person who has turned to God, is born again, forgiven, and justified is considered a saint (1 Cor. 6:10–11; Col. 3:12; Eph. 5:6–7).

Sanctification is accomplished in the believer’s life through the blood of the Lord Jesus Christ (Heb. 13:12), through the Word of God (John 15:3; 17:17; 1 Tim. 4:5), and through the Holy Spirit (Rom. 5:5; 14:17; 15:13; Titus 3:4). Sanctification must cover our body, soul, and spirit (Rom. 6:13,19; 1 Thess. 5:23).

The process of sanctification excludes the use of drugs, smoking, and alcoholic drinks (Isa. 55:2; Prov. 20:1; 23:31–33; Eph. 5:18), as well as: homosexuality, suicide, euthanasia, and vain oaths.

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12. We believe in the believer’s direct relationship with God; prayer and fasting are two of the most effective means of drawing near to the divine.

a. Prayer

Prayer must be addressed to the heavenly Father in the Name of our Lord Jesus Christ (John 16:23–24), through the Holy Spirit and according to His will (1 John 5:14; Eph. 6:18; Jude 20). True prayer springs from a pure heart, not from a set program learned by heart, but arising from the spiritual need of the inner man (Matt. 6:7; Phil. 4:6). True worshipers must pray in spirit and in truth (John 4:24). God’s children maintain unbroken fellowship with Him through prayer (1 Thess. 5:17; Eph. 6:18).

Prayer can be individual (Dan. 6:10) or corporate (Acts 4:24). Corporate prayer (all praying together) is a legacy from the way the disciples worshiped (Acts 4:24). In the Church all kinds of prayers can be used; for example, one, two, or three may pray in turn and the others join by saying “amen” to the prayers that are raised (1 Cor. 14:16). Likewise, corporate prayer can be used, which allows all believers to pray at the same time, each according to their need. Corporate prayer done in an orderly way produces a heavenly harmony, like the hum of thousands of bees in the same hive (1 Cor. 14:33,40). For the spiritual edification of all, it is more suitable that two or three persons pray in turn (Phil. 2:4).

God hears the prayer of the righteous offered in faith (James 5:15–16; Mark 11:24; Matt. 18:19). The baptism with the Holy Spirit and healings are answers to our prayers (Luke 11:13; Acts 8:14–15).

Prayers can also be hindered by a life not lived according to the Word of God or by hidden and unconfessed sins (1 Peter 3:7; James 5:16; 1 John 1:9; Josh. 7:10–26; Prov. 28:13).

The Bible forbids worship of saints and angels (Rev. 19:10; Col. 2:18; Acts 10:26–27). Saints can only serve us as an example through their way of life (Heb. 13:7; 6:11–12). The intercessors in believers’ prayers are the Lord Jesus Christ and the Holy Spirit (John 14:16; 1 Tim. 2:5; Heb. 7:25; Rom. 8:26,27). 

b. Fasting 

Fasting is abstaining from all food and drink (Matt. 4:2) for a limited period, determined by each person according to their need and strength (Isa. 58:5; Acts 9:9).

The purpose of fasting is to discipline the body in order to obtain certain spiritual victories (2 Cor. 6:5; 11:27; Acts 13:2–3; 14:23; Mark 9:29; 1 Cor. 7:5).

The time set for fasting is closely tied to prayer. To fast without persevering in prayer and without resolving conflicts with our neighbours is only a form of godliness without power (Mark 9:28–29; Acts 13:2–3; Isa. 58:6–7).

No one can be forced to fast. 

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13. We believe that water baptism, which is given to people who believe and have turned to God, must be performed by a single immersion in the Name of the Father, the Son, and the Holy Spirit. 

Water baptism is ordained by our Lord Jesus Christ Himself (Matt. 28:19). It is a symbol of death to sin and resurrection to a new life in Christ (Rom. 6:1–4). It may be received by those who believe and confess their faith (Mark 16:16; Acts 8:36).

Through water baptism, the believer is added to the number of members of the Church of God (Acts 2:38–47; Acts 10:47–48; 1 Peter 3:21).

The believer who has been baptized must always live a pure and holy life, according to the teachings of the Gospel (Matt. 28:20; Acts 2:42; Heb. 3:14). Baptism is received once, by immersion in water, but if this act has not been done according to the Word of Holy Scripture, it may be done a second time (Acts 19:2–6). Water baptism can be received either before or after the baptism with the Holy Spirit (Acts 8:12–24; 10:44–48). Those who have received water baptism without having received the baptism with the Holy Spirit are encouraged by the Word of God to persist in seeking the baptism with the Holy Spirit (Acts 1:4).

Water baptism is performed only by pastors and elders (presbyters) ordained according to the ordinances of the New Testament Church.

The children of believers, like all other people, cannot be baptized until they themselves come to be personally convinced that the Lord Jesus is their personal Saviour (Acts 8:37). 

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14. We believe in the institution of the Lord’s Supper for the Church. Participation in the Lord’s Supper is a proclamation of the death of the Lord Jesus Christ. 

The Lord’s Supper is, as an outward form in the Church of God, the second act of worship after baptism. It was instituted by our Lord Jesus Christ Himself through the establishment of the new covenant (Matt. 26:28; Luke 22:19–20). The Lord’s Supper consists of unleavened bread and unfermented fruit of the vine, symbolizing the sacrifice of His body and the shedding of His blood for our sins (1 Cor. 11:24–25).

The Lord’s Supper is ordained for the remembrance of the death of the Lord Jesus and not for the forgiveness of sins, but whoever partakes of it in an unworthy manner is guilty of treating with contempt the body and blood of the Lord Jesus Christ and thus eats and drinks judgment on himself (1 Cor. 11:27–29).

It is a symbol expressing our fellowship with the divine nature of our Lord Jesus Christ, that is, with His body and blood (1 Cor. 10:16; 2 Peter 1:4), a remembrance of His sufferings and death (1 Cor. 11:26), a prophecy of His second coming. The saved believers, by participating in the breaking of bread, form one body (1 Cor. 10:17).

In its performance and celebration, the breaking of bread has two moments: the first symbolizes the sufferings of the Lord; the second, corresponding to the first, is the moment of self-examination by believers (1 Cor. 11:23–29).

Only active members of the Church, baptized in water or with the Holy Spirit, and only after examining themselves, may take part in the Lord’s Supper. The Supper is celebrated whenever possible, regardless of day or date. It is recommended that it be held at least once a month. 

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15. We believe that the Lord Jesus instituted the act of foot-washing. 

The Lord Jesus washed the disciples’ feet and said to them: “Now that I, your Lord and Teacher, have washed your feet, you also should wash one another’s feet” (John 13:14).

It is also mentioned as a condition of true piety in the life of faith (1 Tim. 5:10). 

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16. We believe in the promise of the baptism with the Holy Spirit for all believers. 

The Holy Spirit was promised by God already through the prophet Joel (Joel 2:28–29). Joel speaks of two great outpourings: the early rain and the latter rain (Joel 2:23). The early rain was poured out in the first centuries, beginning with the day of Pentecost in Jerusalem (Acts 2:2–4), and the latter rain is being poured out in our days.

The Holy Spirit proceeds from the Father through the Son (John 15:26). The baptism with the Holy Spirit is a seal for the day of redemption (Eph. 4:30), a deposit guaranteeing our inheritance (Eph. 1:13–14), power from on high for the ministry of witnessing to the full Gospel (Acts 1:8). It is distinct from new birth. It is received on the basis of faith after new birth and cannot take place before it (Acts 19:1–6; Eph. 1:13–14).

Hearing Philip’s preaching, the Samaritans received the Word and were baptized in water; when Peter and John came to them, they prayed, laying hands on them, that they might receive the Holy Spirit (Acts 8:12–17).

The baptism with the Holy Spirit may be received with or without the laying on of hands (Acts 8:17; 19:6; 10:44–46; 2:1–4).

The baptism with the Holy Spirit must be asked for (Luke 11:13).

The baptism with the Holy Spirit means being filled with the Holy Spirit (Acts 2:4), while the baptism with fire (Matt. 3:11) is the life of trials through which God leads those who are sealed (1 Peter 4:12–14,16–19; 1:6–7).

The baptism with the Holy Spirit is accompanied by the sign of speaking in other tongues (Acts 2:4; 10:46; 19:6).

Through the baptism with the Holy Spirit comes the infilling with power for a holy life in divine service. This baptism may be followed by the reception of other gifts (Luke 24:49; Acts 1:4–8; 1 Cor. 12:1–31). The baptism with the Holy Spirit is a unique experience, while the infilling with Him may be repeated (Acts 4:31).

According to Holy Scripture, it is necessary that those called by God to preach the full Gospel first seek to be filled with power from on high, so that signs, wonders, and gifts of the Holy Spirit may accompany them (Mark 16:17–18; Luke 24:49; 1 Cor. 2:1–5; Heb. 2:4). 

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17. We believe that the work of the Holy Spirit is manifested in the nine gifts. 

Following the baptism with the Holy Spirit, the Holy Spirit distributes various spiritual gifts as He wills. Holy Scripture speaks of nine gifts, namely: the message of wisdom, the message of knowledge, faith, gifts of healing, working of miracles, discerning of spirits, prophecy, different kinds of tongues, and interpretation of tongues (1 Cor. 12:1–10). All believers must have some measure of wisdom, knowledge, and faith. This comes through the Word of God (Rom. 12:2; John 5:39; Matt. 22:29; Rom. 10:17). The gifts of the Holy Spirit are supernatural and perfect in their working (examples: Acts 8:20; 2 Peter 3:16; Mark 16:17–18).

The faith in the Lord Jesus Christ that is part of the fruit of the Spirit (Gal. 5:22) must be possessed by all believers, but not all receive the gift of faith (Acts 3:16). Likewise, at the reception of the baptism with the Holy Spirit all believers speak in new tongues, but not all have the gift of speaking in various kinds of tongues (1 Cor. 12:29–30). The gift of speaking in tongues is to be used according to what is written in 1 Cor. 14:27–28. There must be gifts in the Church because they are ordained and placed by God for its spiritual edification (1 Cor. 12:28); not all believers receive them, but to each one the Holy Spirit distributes as He wills (1 Cor. 12:29–30*).

The Word of God calls us to pursue love and to eagerly desire the spiritual gifts (1 Cor. 14:1). 

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18. We believe that both new birth and the baptism with the Holy Spirit must be followed by the fruit of the Holy Spirit. 

The fruit of the Holy Spirit is the harvest of a holy life after we have become children of God, born again and led by the Holy Spirit in all things (Gal. 5:22–23).

From the moment of new birth, the fruit of the Spirit begins to become evident in the believer’s life (1 John 5:18; Titus 3:8). Every believer who is born again and baptized with the Holy Spirit must have abundantly in his life the fruit of the Holy Spirit (Gal. 5:22–23; Matt. 7:16–20). 

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19. We believe in divine healings. 

Divine (supernatural) healings are part of the plan of salvation accomplished on Golgotha through the atoning sacrifice of our Lord Jesus Christ (Matt. 8:16–17).

Healing may be obtained through personal faith (Luke 8:48), through the gift of healing (1 Cor. 12:9; Acts 3:6), and through prayer offered in faith after the anointing with oil of the sick, as written in James 5:14–16.

Holy Scripture shows us that diseases are the result of sin, and even if the sick person has not personally sinned, they are still a consequence of the fall of the first man (Gen. 3; Deut. 28:15–62; John 5:14).

Since illnesses and sufferings are consequences of the fall into sin, healing, for those who believe, is included in the same plan of salvation as the forgiveness of sins. The Lord Jesus nailed to the cross on Golgotha both our sins and iniquities and our diseases and sufferings (Isa. 53:4–5; Matt. 8:16–17).

Anointing with oil is ordained only for believers. It is done by ordained elders when the sick person requests it (James 5:14–16). After anointing, prayer is made with the laying on of hands (Mark 16:17–18; 6:12–13).

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The Bible does not forbid anyone from consulting doctors and following their instructions in case of illness (Mark 2:17).

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20. We believe in the existence of the Church of God, founded by the Lord Jesus Christ as a unified and living organism. 

The word “Church” is the equivalent of the Greek “Ekklēsia,” which means “the assembly of those who are called out.” In the sense of Holy Scripture, it is universal, comprising all believers of past and present times who, hearing the voice of Jesus, decided to turn to the Lord in repentance and follow the teachings of our Lord Jesus Christ and His apostles (1 Cor. 1:2; 2 Cor. 6:14–18).

The Head of the Church is our Lord Jesus Christ Himself, and it forms His body (Eph. 1:22–23; Col. 1:18). It is built on the foundation laid by the apostles and prophets, with Christ Himself as the cornerstone (Eph. 2:20). In the New Testament it is presented as the Temple of God (2 Cor. 6:16), a dwelling place of God through the Holy Spirit (Eph. 2:22), and the body of Christ.

Every believer, regardless of race or nationality, who is born again through the Word of God and the Holy Spirit and who has the full faith once for all entrusted to the saints and of the same value as that of the apostles (John 3:5–6; Titus 3:5–6; Eph. 2:19–22; Jude v. 3; 2 Peter 1:1) is part of the Church, called in the Word of God “the Church of God” (1 Tim. 3:15; Acts 20:28; Matt. 18:20), the Church of the firstborn, whose names are written in heaven by God (Heb. 12:23).

Its purpose is to proclaim the Word of God and the teaching of the Gospel (1 Cor. 15:1–6; Mark 16:15–20).

At the same time it represents the Bride of the Lord Jesus and the Kingdom of God (2 Cor. 11:2; Eph. 5:25–27). 

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21. We believe that the priesthood of the Old Covenant was replaced in the New Covenant by the spiritual ministries ordained in the Church.

“And He Himself gave some to be apostles, some prophets, some evangelists, and some pastors and teachers” (Eph. 4:11).

Apostles are those sent by the Lord with a special mission, such as breaking new ground for the Gospel (Mark 16:15–18,20). Such were the twelve apostles, Paul as apostle to the Gentiles, and others (Matt. 10:1–4; Mark 6:30; Rom. 1:1; 11:13).

The ministry of prophet is different from the gift of prophecy. A prophet has at least two gifts: the word of wisdom and the word of knowledge.

The evangelist is called to preach the Gospel of the Lord Jesus and is accompanied by signs and special results in his activity through the turning of sinners to God.

The pastor has the task of shepherding the believers who make up a local church, following the instruction given to Peter by the Lord Jesus (John 21:15–17).

All ministers represent one spiritual level; the terms bishop, elder (presbyter), and pastor refer to the same ministry (1 Peter 5:1–2; Acts 20:17,28; Phil. 1:1).

From an administrative standpoint, the ministry of pastor may be distinguished from that of elder.

The diaconate came into being as a service with a practical (material) character (Acts 6:1–6). Later, for some deacons who distinguished themselves, it also gained a spiritual character (Acts 6:8–15; 1 Tim. 3:8–12). “Those who have served well gain an excellent standing and great boldness in the faith that is in Christ Jesus” (1 Tim. 3:13).

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22. We believe that the workers of the Gospel are ordained to ministry by the laying on of hands and the prayer of God’s servants authorized to do this (Acts 6:5–6; 13:2–4; 14:23; Titus 1:5).

Ordination may be done directly for the ministry of deacon or elder, and after a certain period they may be ordained for the ministry of assistant pastor or senior pastor. Ordination is done following an exam for those who are not seminary graduates and after a written statement made before the Ordination Commission, declaring loyalty to the Church of God. Deacons are ordained by two pastors, and elders and pastors by at least three pastors. If someone has been ordained as a deacon, moving to the ministry of elder or pastor is done by an ordination act.

The deacon takes care of administering aid in the Church. He may officiate the Lord’s Supper, child dedications, and funerals if the pastor asks him to do so.

The elder may officiate all acts of worship on the pastor’s recommendation.

The pastor officiates all acts of worship and oversees the shepherding of a local Church.

The ministry entrusted through ordination is for life and may be revoked only if the ordained person has committed serious offenses, proven by the testimony of two or three witnesses (1 Tim. 5:19).

The act of ordination is done at the recommendation of a local Church, and the actual duration of service also depends on the decision of the local Church.

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23. We believe that all members of the Church of God have duties and rights.

No one can become a member of the RCPC Philadelphia unless he has first accepted its principles of faith. The Church may receive him on trial for a certain period. During this time, the candidate is examined concerning his spiritual state and, after he has put an end to his sins and has shown that he knows all the Church’s principles, he may be baptized in water and received as a member (2 Peter 1:1; John 17:20–23; 1 Thess. 4:3–8).

Members call one another “brothers” (Acts 5:23). According to the Word of God, they are obliged to respect those who serve (Heb. 13:17; 1 Thess. 5:12–13) and to submit to one another in the fear of Christ (Eph. 5:21).

Members must persist in sanctification, brotherly unity, the teaching of the Gospel, and love (Acts 2:42).

The Word of God requires that everything done in the Church—prayer, preaching of the Gospel, exhortations, teachings, use of spiritual gifts, songs of praise or in the Spirit, regular and special meetings, etc.—“must be done in a fitting and orderly way” (1 Cor. 14:40). Each member must regularly attend the divine services. Each member must maintain a clean and neat appearance.

Discipline in the Church is a biblical institution imposed by the Word of God. Each member must conform and act according to what is written in Matt. 18:15–18.

When someone is suddenly overtaken in a sin, the spiritual ones, especially the brothers appointed to oversee the good order in the Church, must restore him gently (Gal. 6:1).

When someone sins and his sins become known to several people and he is not ashamed to continue, such a person must be rebuked before all, so that the others may fear (1 Tim. 5:20).

Every believer, according to the Word of God, accepts rebuke and even being placed under discipline, especially when he departs from the sound teachings of the full Gospel. Discipline has no purpose other than to raise up the one who has fallen spiritually and to maintain in the Church moral authority, good order, love, and brotherly fellowship (1 Thess. 5:14; 2 Thess. 3:14–15; Jude 22).

Exclusion – The Church has the right, indeed the duty, according to the principles of the Gospel of the Lord Jesus Christ and the teaching of the holy apostles, to exclude those members who, after being repeatedly urged to repent for their offenses, persist in continuing in sin. Through exclusion they lose the right of membership (Matt. 18:15–18; Rom. 16:17–18; 1 Cor. 5:2; 11:13; 2 Thess. 3:6; Titus 3:10).

Re-admission – The one who sincerely repents from the heart of his offenses and for whom the Church has evidence that his life has been corrected, that he submits to all good ordinances, and who asks to be received again, may be re-admitted (Luke 17:4; James 5:19).

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24. We believe that the family, through marriage, is a divine institution established by God.

The family is a divine and biblical institution. It was ordained by God for the first people, Adam and Eve (Gen. 2:18–24).

Through marriage, God makes a close and holy bond between husband and wife, making the two one flesh (Matt. 19:5). Whoever decides in his heart to remain unmarried is free to do so (1 Cor. 7:7–8,34,40).

The man must care for, love, and honour his wife as his own body (1 Peter 3:7; Col. 3:19). He is the head of the woman and of the family (1 Cor. 11:3).

The wife was created and appointed by God to be a helper for her husband (Gen. 2:18). She must love him and submit to him (Titus 2:4–5; Col. 3:18).

Marriage is first officiated by the civil authorities, followed by the religious wedding through the Lord’s blessing in the Church.

The Word of God does not permit a believer to marry an unbeliever or the other way around (Deut. 7:3; 1 Cor. 7:39; 2 Cor. 6:14).

Divorce – is not allowed by the Word of God, except in the case of proven adultery (Matt. 19:6–9).

Cohabitation without marriage and abortion are not permitted by God (Heb. 13:4; 1 Cor. 6:18–20; Gal. 5:19; Ex. 20:13).

Remarriage – is allowed by the Word of God only when one of the spouses has died (Rom. 7:1–3).

Remarriage is not allowed when the separation took place for a reason other than the biblical one. The Word of God does not permit this, but only reconciliation or renouncing remarriage (1 Cor. 7:10–11).

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25. We believe in the Church’s ordinance concerning the blessing of children.

The children of believers are holy (1 Cor. 7:14). However, they are brought for blessing, where, following the example of the Lord Jesus (Matt. 19:13–15; Mark 10:13–16), small children are taken in the arms, and for the older ones hands are laid on them while the blessing text from Numbers 6:24–27 is spoken over them, mentioning their names. Then a short prayer is made for the child and his parents.

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26. We believe that giving is a holy duty for every believer.

Giving was established by the apostles in the first Christian Churches (1 Cor. 16:1–2; 2 Cor. 8:1–15). Firstly, through giving the spreading of the Gospel is strengthened. For our salvation, God gave His Son for us (John 3:16). In the same way, for the Gospel to reach other sinners, we too must give “the Lord’s portion” and share our goods with those who teach and preach the Gospel to us (Gal. 6:6; 1 Tim. 5:17–18; Heb. 7:8). Secondly, those who work and have devoted themselves entirely to the preaching of the Word are helped (1 Tim. 5:17–18; Gal. 6:6).

Thirdly, giving aims at helping poor saints when they are in need (Matt. 25:34–36; Rom. 12:13; Prov. 14:31).

Members of the Church of God are required, according to His Word, to support with their voluntary gifts any work to which they are called and especially to participate regularly in the offerings that take place every Sunday in all Churches (1 Cor. 16:1–2).

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27. We believe in the believers’ duty to pursue simplicity in clothing.

Holy Scripture teaches us that, besides submission and self-control, we must be decent in clothing as well. Believers must seek modesty and simplicity in their clothing; their adornment must be the hidden person of the heart—a gentle and quiet spirit, filled with the Holy Spirit—which is of great worth in God’s sight (1 Tim. 2:9–10; 1 Peter 3:1–6). Believers baptized with the Holy Spirit form a holy people, distinct from the world; thus they must not conform to the world’s principles nor love its habits, which always tend toward sin. Friendship with the world is enmity with God (Rom. 12:2; James 4:4; Matt. 9:24; 1 Cor. 3:15).

28. We believe that Sunday is the Lord’s Day.

We keep Sunday as a day of prayer and rest. On that day we rest and regularly attend the Church’s divine services for our spiritual edification.

We celebrate this day in remembrance of the resurrection of the Lord Jesus Christ, following the example of the Christians of the early Church (1 Cor. 16:2; Acts 20:7; 2:1; John 20:19–20). Besides Sunday, divine services are held on any other feast days and on days appointed by the Church (Eph. 6:18; 1 Tim. 2:1–4).

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29. We believe that it is God’s will that we be loyal to the state and its authorities.

The Word of God requires us to acknowledge and respect the authorities and the order of the state (1 Peter 2:13–17; Titus 3:1–2); on the other hand, this is also a national and civic duty. The authorities of the state are appointed by God for maintaining public order, governing the country, and the good of the people (Rom. 13:1–5). We are required to obey the laws of the country in accordance with the Word of God. We are required to pay taxes to the state and fulfill our civic duties (Rom. 13:6–7).

We are also required to pray for the authorities and those in high positions (1 Tim. 2:1–3).

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30. We believe that we are obliged to love all people, regardless of race, nationality, or religious conviction (Mark 9:38–39; Phil. 3:16).

Criticism and slander against another religious denomination create antagonism and quarrels. No true believer in the Church of God slanders other religious denominations (Mark 9:38–39; Phil. 3:16).

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31. We believe in the second coming of the Lord Jesus Christ and in the eschatological events that will follow.​

a. The rapture of the Church

We believe in the rapture of the Church before the appearing of the Lord Jesus Christ on the clouds of heaven and before the great tribulation (Isa. 26:20–21; Luke 21:40–44; Luke 17:34–36; 1 Cor. 15:40–44; 1 Thess. 4:13–18). “But about that day or hour no one knows, not even the angels in heaven, nor the Son, but only the Father” (Matt. 24:36).

After the rapture there will take place in heaven the judgment for the rewarding of believers (Rom. 14:10; 2 Cor. 5:10) and then the marriage supper of the Lamb (Rev. 19:7–9).

b. The great tribulation and the appearing of the Antichrist

After the rapture of the Church and the removal of the Holy Spirit, who now restrains the revelation of the Antichrist (2 Thess. 2:7–8), there will follow a great tribulation caused by his appearing, such as has never been and never will be again on earth (Matt. 24:21; Rev. 6).

The spirit of Antichrist is already at work in the world through his disciples (1 John 2:18) and his goal is to deny the Father, the Son, and the Holy Spirit, to destroy faith in God completely and thus to present himself as God through the signs and miracles that he will perform (2 Thess. 2:4,9–12; Rev. 13:13; 16:4). The Lord Jesus came as God incarnate in man and, after giving His life as an atoning sacrifice for the forgiveness of sins, sent His disciples to preach the Gospel; but Antichrist is the false messiah, that is, Satan incarnate in man, who comes in his own name (John 5:43). He already has many disciples in the world who preach either unbelief or false teachings, in order to open the way for him in the world (1 John 2:18; Luke 18:8).

After the sons of Israel realize the deception into which they have been drawn by the Antichrist, they will turn to the true Messiah, who is Jesus Christ our Lord (Rom. 9:27–29; 11:26; Jer. 30:7).

c. The coming of the Lord Jesus Christ in glory

“Immediately after the distress of those days the sun will be darkened, and the moon will not give its light; the stars will fall from the sky and the heavenly powers will be shaken. Then will appear the sign of the Son of Man in heaven. And then all the peoples of the earth will mourn when they see the Son of Man coming on the clouds of heaven, with power and great glory” (Matt. 24:29–30; Mark 13:24–26).

The Lord will be accompanied by tens of thousands of His saints, who will stand at His powerful right hand (1 Thess. 4:16–17; Jude v. 14–15).

Then the Antichrist will be destroyed with the breath of His mouth; the beast and the false prophet will be thrown alive into the lake of fire (Rev. 19:20; 2 Thess. 2:3; Jer. 23:33; Mal. 4:3; Rev. 19:21). The devil will be thrown into the Abyss and kept bound for a thousand years (Rev. 20:1–3).

d. The Kingdom of God on earth or the Millennium

The Kingdom of God in our days is spiritual (Luke 17:20). It is not based on customs or outward forms, but consists in the sanctification of life, peace, and joy that come from the Holy Spirit (Rom. 14:17).

All who are born again enter the Kingdom of God (John 3:3–6).

We also await the coming of the Kingdom of God visibly on earth, and it will last one thousand years according to His Word (Matt. 6:10; Rev. 20:4). The Lord will establish His Kingdom on the foundation of righteousness and holiness, ruling the whole earth, being Lord of lords and King of kings (Rev. 11:15; 1 Cor. 15:24; Rev. 5:10; 19:16).

During the thousand-year Kingdom there will be complete peace on earth, because the devil will be bound and will no longer be able to deceive the nations, and there will be harmony even among wild animals; cruelty will no longer exist (Isa. 11:1–10). People’s days will be long, like the days of a tree (Isa. 65:9–25). Then the Kingdom of God will be over all the earth (Rev. 11:15).

e. The universal resurrection and the final judgment

Death is man’s passage from this life into eternal life, in other words the separation of the soul and spirit from the body. The body returns to dust, from which it was taken (Gen. 3:19), while the soul remains alive, conscious, and lives in the world beyond together with the spirit, from which it is inseparable.

All people, without exception, must die because all have sinned (Rom. 5:12).

For believers, death is a sleep in which they await the resurrection (1 Thess. 4:13–16), a separation from the earthly body in order to be clothed with the heavenly body (2 Cor. 5:1–8), a departure from this world to be with the Lord in a place of peace, happiness, and rest (Luke 23:43; Phil. 1:23; Rev. 14:13).

Believers will appear, at the appointed time, before the judgment seat of Christ, so that each one may receive from the Lord the heavenly reward for all the works and labours they have done on earth in His service (2 Cor. 5:10; Rom. 14:10–12).

The death of unbelievers is an act accompanied by terror, fear, and tearing remorse. Their soul goes to a place of torment, awaiting the dreadful day of the final judgment (Jude 7). After the thousand-year Kingdom, Satan will be released again for a short time, during which he will deceive the nations (Gog and Magog) to make war against the saints. “But fire came down from heaven and devoured them” (Rev. 20:7–10).

After this, all those who did not take part in the first resurrection will rise (Rev. 20:5). The sea will give up the dead that were in it, and death and Hades will give up the dead that were in them (Rev. 20:13–14), and all will stand before the great white throne judgment (Rev. 20:11–12). Each will be judged according to his works and according to the degree of knowledge he had (Rev. 20:12; Rom. 2:12). Those who are not found written in the book of life will be thrown into the lake of fire (Matt. 25:32–46; Rev. 20:15). 

f. The new heaven and the new earth. Eternal life

Eternal life is of divine origin and is a gift of God (Rom. 6:23; Heb. 7:16). It is promised to believers (1 John 2:25; 2 Tim. 1:1); it is received from God through faith in Jesus Christ (1 John 5:11; John 3:15), for He Himself is eternal life (1 John 5:20).

To obtain eternal life we must fight the good fight, persisting in good works (Rom. 2:7), for we are called to it (1 Tim. 6:12). It is an inheritance for the age to come (Mark 10:30); it is also called the life to come (1 Tim. 4:8), and only the righteous, who have fought faithfully on earth and endured trials, will enter into it. At the appointed time they will receive the crown of eternal life (1 Tim. 6:12).

“Then I saw ‘a new heaven and a new earth,’ for the first heaven and the first earth had passed away, and there was no longer any sea. I saw the Holy City, the new Jerusalem, coming down out of heaven from God, prepared as a bride beautifully dressed for her husband. And I heard a loud voice from the throne saying, ‘Look! God’s dwelling place is now among the people, and He will dwell with them. They will be His people, and God Himself will be with them and be their God. He will wipe every tear from their eyes. There will be no more death or mourning or crying or pain, for the old order of things has passed away’” (Rev. 21:1–4).