As Evangelical Anglicans, we respect the early ecumenical councils for clarifying essential doctrines—especially the Trinity and the nature of Christ—but we accept their teachings only insofar as they faithfully reflect Scripture, which is the final authority in all matters of faith and life.

Welcome to Free Grace Universalist Anglican Fellowship of Christ

Faithful to Scripture. Centered on Christ. Open in Hope.

At Free Grace Universalist Anglican Fellowship of Christ, we follow the Evangelical Anglican tradition, rooted in Scripture, historic creeds, and the life and mission of Jesus Christ. Our church emphasizes the authority of God’s Word, the transforming power of the Holy Spirit, and the hope of universal reconciliation, while maintaining a flexible and welcoming approach to non-essential matters of faith.

Our Core Beliefs

Scripture as Our Guide

The Bible is God-breathed, fully trustworthy, and the final authority in all matters of faith and life. While we value Anglican tradition, Scripture alone directs our teaching, worship, and ministry.

Salvation by Grace through Faith

We affirm that salvation is a gift of God’s grace, received through faith in Jesus Christ alone. Sacraments are expressions of God’s love, not means of earning salvation.

Jesus Christ at the Center

Jesus is fully God and fully human. Through His life, death, resurrection, and ascension, Christ reconciles all creation to God. Our faith emphasizes personal trust in Christ and obedience to His teachings.

The Holy Spirit

The Spirit convicts, comforts, renews, and guides us, inspiring Scripture, empowering the Church, and leading believers into lives of holiness and service.

Worship and Tradition

We retain historic Anglican worship practices, including elements of the Book of Common Prayer, while emphasizing Scripture-centered preaching, prayer, and devotion. Our worship is reverent, accessible, and designed to foster spiritual growth.

Our Evangelical Anglican Identity

We are distinct within the wider Anglican and Protestant world:

Scripture is the ultimate authority.

Salvation is by grace through faith alone.

Worship is Scripture-centered and simple, rather than overly ceremonial.

Evangelism and mission are central to our identity.

Theology is flexible, allowing for faithful diversity in non-essential matters, including:

• Partial preterism
• Premillennialism
• Christian universalism

This flexibility allows believers to hold different perspectives on prophecy, the end times, and the ultimate scope of salvation while remaining united in essentials.

Apostolic Succession and Church Governance

Historically, Anglicanism maintained apostolic succession through bishops, tracing back to the 2nd century. However:

• Apostolic succession is symbolic and does not confer salvation or authority over Scripture.
• Our fellowship has chosen to operate without bishops, embracing congregational governance.
• Leadership is accountable to the local congregation, ensuring that Scripture and shared discernment guide all decisions.
• We honor the historical principle of episcopal succession while emphasizing community, accountability, and biblical authority.

Why This Matters

Being Evangelical Anglican allows us to:

Stay grounded in Scripture, keeping Christ at the center of our lives.

Celebrate the richness of Anglican tradition without elevating human authority above God’s Word.

Engage the world with evangelism, mercy, and justice.

Govern our fellowship congregationally, emphasizing shared responsibility and accountability.

Maintain hope for all creation, trusting in God’s mercy and redemptive plan.

Free Grace Universalist Anglican Fellowship of Christ is a place where historic faith meets contemporary life, where Scripture guides us, Christ transforms us, and the Spirit empowers us to love, serve, and proclaim the gospel to the world.

The Anglican Flag: Meaning and Symbolism Design

White Field

The background of the flag is pure white, symbolizing peace, purity, and the light of Christ.

Red Cross of St. George

Divides the flag into four quadrants.

Represents St. George, patron saint of England.

Symbolizes Christ’s sacrifice and the centrality of the Cross.

Blue Canton with Gold Cross

Located in the top-left corner.

Represents the worldwide Anglican Communion and the authority of the Church in spreading the Gospel.

Gold emphasizes glory, divinity, and the light of God.

Four Small Crosses (Crosslets)

Surround the gold cross.

Symbolize the spread of the Gospel to the four corners of the world and unity among Anglican provinces.

Meaning

National and Spiritual Identity

Connects the Church of England to its English heritage.

Represents the global nature of Anglicanism.

Color Symbolism

White: purity and peace

Red: sacrifice and courage

Blue: loyalty and truth

Gold: divinity and glory

Overall Message

The Anglican Church is rooted in England but committed to Christ’s mission worldwide, united in faith under the Cross.

"We are not entitled to such license—that is, to affirm whatever we please. Instead, we make the Holy Scriptures the rule and measure of every doctrine. We are bound to fix our eyes on them, and approve only that which can be shown to harmonize with the intent of those sacred writings."

— St. Gregory of Nyssa, On the Soul and the Resurrection, NPNF II, Vol. 5, p. 439 (335–394 A.D.)

"They argue that although we confess three Persons, we also declare there to be one goodness, one power, and one Godhead. And in this, they are not wrong—we do indeed affirm this. But their objection lies in the fact that such a view does not align with their custom, nor, they claim, with Scripture. So how do we respond? We do not believe it is right to make their tradition the standard or rule of sound doctrine. For if custom is to serve as proof of truth, then we too may appeal to our own established tradition. And if they reject ours, we are under no obligation to accept theirs. Let inspired Scripture be the final judge, and the voice of truth will surely be found with those whose teachings align with the Divine Word."

— St. Gregory of Nyssa, On the Holy Trinity, NPNF, p. 327 (335–394 A.D.)

"No being will remain outside the number of the saved.”

— St. Gregory of Nyssa, Treatise on 1 Corinthians 15:28

“When evil has been removed, and when the soul, through suffering and correction, has been purified of its defilement, then it will return to the blessedness from which it fell.”

— St. Gregory of Nyssa, On the Soul and the Resurrection, PG 46.96A

“For one must believe that after the evil has been destroyed in long cycles of time, nothing opposed to the good shall remain, but the divine life shall pervade all things, and every creature shall be harmoniously united with one another.”

— St. Gregory of Nyssa, De Hominis Opificio 26.3; PG 44.233B

“For it is evident that God will, in truth, be ‘in all’ when there shall be no evil in existence; when every created being is at harmony with itself and every tongue shall confess that Jesus Christ is Lord.”

— St. Gregory of Nyssa, On the Soul and the Resurrection, PG 46:100

“Being purged of wickedness through long periods of correction and training... they will recover their lost good name by being transferred to a state of happiness... so that God may be ‘all in all.’”

— St. Gregory of Nyssa, The Great Catechism, ch. 26; PG 45:81C

• No one excluded: Gregory insists that no being will remain outside the number of the saved.
• Purification through suffering: Souls undergo correction, akin to refining gold, before being restored to their original blessed state.
• Time-extended restoration: Even long periods of purification ultimately yield harmonious union with God.
• Cosmic reconciliation: At the end, every creature will confess Christ as Lord in a redeemed creation.
• Healed identity: The wicked are not annihilated but restored to their true goodness “so that God may be all in all.

1. The Scriptures

We believe that the Holy Scriptures were written by human authors under the divine inspiration of the Holy Spirit, so that what they wrote is the true and faithful Word of God. The Bible is God-breathed (2 Timothy 3:16), fully true and entirely reliable in all that it intends to teach. It is God’s faithful revelation of Himself to humanity, a sacred and trustworthy treasury of divine instruction, revealing the character of God, the nature of salvation, and the unfolding purpose of creation.

The Bible’s divine origin

The Scriptures have God for their origin, the redemption of all people for their message, and unfailing truth for their content. The human authors used their own personalities, styles, and historical contexts, yet the Spirit sovereignly guided them so that their writings faithfully communicate God’s truth. Thus, the ultimate author of Scripture is God Himself, not man (2 Peter 1:21).

The Church’s role in collecting the books

The Church, guided by the Spirit, preserved, gathered, and recognized these sacred writings, but did not give them their authority. Councils and leaders did not create Scripture; they merely acknowledged what the Spirit had already inspired. The Church did not “give” us the Bible—it received and recognized it.

Authority comes from God, not from councils

Because Scripture is God-breathed, its authority does not rest on the decision of any group of men. The Church’s recognition of the canon was important, but it was more like a discovery than an invention—as a miner does not create gold but only uncovers it. Therefore, the Bible’s authority stands above all human authority, including church councils or traditions.

Why this matters

For the people of God, the final authority is not the Church but the Word of God alone (Sola Scriptura). The Church is indeed the pillar and ground of truth (1 Timothy 3:15), but only insofar as it points back to the authority of God’s Word. This protects the people of God from exalting human institutions as infallible.

The Bible reveals the just and loving ways by which God engages and transforms humanity and will remain the enduring standard by which all conduct, doctrine, and spiritual insight must be tested. It is the enduring foundation of Christian unity and a lamp guiding all peoples toward the fullness of truth found in Christ. All Scripture ultimately bears witness to Jesus Christ, the crucified and risen Savior, in whom God has purposed to reconcile the entire cosmos to Himself (Luke 24:27; Hebrews 1:1–3; Colossians 1:19–20).

We affirm the 66-book canon of the Old and New Testaments as divinely inspired and authoritative:

Old Testament (39 books): Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, 1 Samuel, 2 Samuel, 1 Kings, 2 Kings, 1 Chronicles, 2 Chronicles, Ezra, Nehemiah, Esther, Job, Psalms, Proverbs, Ecclesiastes, Song of Solomon, Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi

New Testament (27 books): Matthew, Mark, Luke, John, Acts, Romans, 1 Corinthians, 2 Corinthians, Galatians, Ephesians, Philippians, Colossians, 1 Thessalonians, 2 Thessalonians, 1 Timothy, 2 Timothy, Titus, Philemon, Hebrews, James, 1 Peter, 2 Peter, 1 John, 2 John, 3 John, Jude, Revelation

Christ is the lens through which all Scripture must be interpreted (Luke 24:27; Hebrews 1:1–3). The law reveals sin, but the Spirit gives life and leads us into deeper understanding of God’s mercy and justice.

Scripture References:

Exodus 24:4; Deuteronomy 4:1–2; 17:19; Joshua 8:34; Psalm 19:7–10; 119:11, 89, 105, 140; Isaiah 34:16; 40:8; Jeremiah 15:16; 36:1–32; Matthew 5:17–18; 22:29; Luke 21:33; 24:44–46; John 5:39; 16:13–15; 17:17; Acts 2:16ff.; 17:11; Romans 5:18–19; 11:32; 15:4; 16:25–26; 2 Timothy 3:15–17; Hebrews 1:1–2; 4:12; 1 Peter 1:25; 2 Peter 1:19–21; Colossians 1:19–20; 1 Timothy 2:3–6.

2. God

There is one—and only one—living and true God, eternal and unchanging, who is infinite in love, holiness, wisdom, and power. God is a spiritual, personal, and relational Being: the Creator, Redeemer, Sustainer, and Sovereign over all that exists. God's perfect knowledge encompasses all things—past, present, and future—including the free decisions of His creatures. All creation owes to God the highest love, trust, reverence, and obedience.

The eternal God reveals Himself as Father, Son, and Holy Spirit—three distinct persons, united in one essence, will, and purpose. In this eternal communion of love, God acts to redeem, restore, and reconcile the entire created order.

A. God the Father

God the Father reigns over the universe with perfect providence and grace. He governs all things according to His eternal purpose, which is centered in love and fulfilled in Christ. God is not only all-powerful and all-knowing but also all-loving and unwaveringly good.

Through Christ, we come to know God as our Father in truth, yet God has always been fatherly in His disposition toward all people, for all are His offspring. In His infinite compassion and wisdom, the Father desires and wills the salvation of all, working patiently and powerfully to bring all into the freedom of His children through Jesus Christ.

Scripture References:
Genesis 1:1; 2:7; Exodus 3:14; 6:2–3; 15:11ff.; 20:1ff.; Leviticus 22:2; Deuteronomy 6:4; 32:6; 1 Chronicles 29:10; Psalm 19:1–3; Isaiah 43:3,15; 64:8; Jeremiah 10:10; 17:13; Matthew 6:9ff.; 7:11; 23:9; 28:19; Mark 1:9–11; John 1:12; 3:16–17; 4:24; 5:26; 12:32; 14:6–13; 17:1–8; Acts 17:24–28; Romans 5:18–19; 8:14–15; 11:32; 1 Corinthians 8:6; Galatians 4:6; Ephesians 1:9–10; 4:6; Colossians 1:15–20; 1 Timothy 2:3–6; 1 Timothy 1:17; Hebrews 12:9; 1 Peter 1:17; 2 Peter 3:9; 1 John 2:2; 4:8–10.

B. God the Son 

Jesus Christ is the eternal Son of God, the divine Logos through whom all things were made and in whom all things hold together. In the fullness of time, He became incarnate—conceived by the Holy Spirit and born of the virgin Mary—taking on human nature fully, while remaining without sin. In His life and ministry, Jesus revealed the perfect will and character of God, embodying divine love, truth, and justice.

Through His faithful obedience and self-giving death on the cross, Christ bore the burden of human sin and brokenness, making provision not merely for the salvation of some, but for the redemption of all people. His atoning sacrifice is universal in scope and sufficient to reconcile the entire world to God.

Christ was raised bodily from the dead, appearing to His disciples and confirming the victory of life over death. He ascended into heaven and is now exalted at the right hand of the Father, fully God and fully man, the one Mediator through whom reconciliation between God and humanity is accomplished.

Jesus will come again in glory to judge the living and the dead, not to condemn the world, but to bring His redemptive work to completion—restoring all things and drawing all people into the fullness of life in God. Even now, Christ dwells in the hearts of believers by the Spirit as the living, reigning, and ever-present Lord.

Scripture References:

Genesis 18:1ff.; Psalm 2:7ff.; 110:1ff.; Isaiah 7:14; 53:1–12; Matthew 1:18–23; 3:17; 8:29; 11:27; 16:16, 27; 17:5; 28:1–6, 19; Mark 1:1; Luke 1:35; 24:46; John 1:1–18, 29; 3:16–17; 10:30; 12:32, 44–50; 14:7–11; 17:1–5, 21–22; 20:28; Acts 1:9; 2:22–24; 3:21; 7:55–56; Romans 3:23–26; 5:6–21; 8:1–3, 34; 11:32; 1 Corinthians 1:30; 8:6; 15:22–28; 2 Corinthians 5:18–21; Galatians 4:4–5; Ephesians 1:9–10, 20; Philippians 2:5–11; Colossians 1:15–22; 2:9; 1 Timothy 2:5–6; Titus 2:13–14; Hebrews 1:1–3; 4:14–15; 9:12–15; 12:2; 13:8; 1 Peter 2:21–25; 3:18; 1 John 2:2; 4:14–15; Revelation 5:9–14; 21:1–5.

C. God the Holy Spirit 

The Holy Spirit is the Spirit of God, fully divine and eternally one with the Father and the Son. He inspired the prophets and apostles to write the Holy Scriptures and continues to illumine the hearts and minds of all people, guiding them into truth. The Spirit exalts Christ and reveals His universal lordship and love.

The Spirit convicts the world of sin, righteousness, and justice—not to condemn, but to heal and restore. He draws all people toward Christ, working the miracle of new birth and spiritual awakening. At the moment of regeneration, the Spirit unites believers with Christ and incorporates them into His Body.

The Holy Spirit nurtures the character of Christ within us, comforts us in our weakness, and equips the Church with diverse spiritual gifts for service, worship, and witness. He is the divine seal of God's covenant faithfulness and the assurance that every person will ultimately be transformed into the image of Christ as God brings all things to their redemptive fulfillment.

The Spirit is at work throughout the world and in all people—enlightening, sanctifying, empowering, and drawing creation into union with God. In the Spirit’s presence, we find the promise that God's redeeming purpose will be fully accomplished.

We affirm it is proper and meaningful to refer to the Holy Spirit metaphorically as Mother, in reverent recognition of Her nurturing and life-giving role. The Hebrew and Syriac words for “Spirit” are grammatically feminine, and maternal language expresses God's love and care. While “Father” emphasizes God's authority, “Mother” highlights God's tender care—especially in the work of the Spirit. These are metaphors; God is not male or female but transcends gender.  

Scripture References:

Genesis 1:2; Job 26:13; Psalm 139:7ff.; Isaiah 61:1–3; Joel 2:28–32; Matthew 1:18; 3:16; 12:28–32; 28:19; Luke 1:35; 4:1, 18–19; John 3:5–8; 4:24; 14:16–17, 26; 15:26; 16:7–14; Acts 1:8; 2:1–4, 17, 38; 10:44–48; Romans 5:5; 8:9–16, 26–27; 1 Corinthians 2:10–14; 12:3–13; Galatians 4:6; 5:22–23; Ephesians 1:13–14; 4:30; Titus 3:5–6; 1 Thessalonians 5:19; 2 Timothy 1:14; Hebrews 9:14; 1 Peter 1:2; 2 Peter 1:21; 1 John 4:13; Revelation 22:17.

3. Humanity 

Humanity is the special creation of God, uniquely made in His own image and likeness. God created them male and female as the crown of His creative work, and the gift of gender is part of the goodness of God’s design. From the beginning, human beings were created innocent, endowed with freedom of will, and intended for relationship with God and participation in His purposes.

Through the misuse of this freedom, humanity fell into sin, turning from God’s command through the temptation of the adversary. This rebellion introduced sin and death into the human experience, distorting—but not erasing—the divine image in every person. As a result, all people are born into a world marred by sin and are inclined toward selfishness and alienation from God and one another.

Yet this fall did not surprise or defeat God. From the very beginning, God purposed redemption, and through the grace revealed in Jesus Christ, all humanity is being drawn back into holy fellowship with their Creator. Though we are all transgressors in need of grace, no person is beyond the reach of God’s mercy. In Christ, God has reconciled the world to Himself, not counting humanity’s sins against them, and has begun the restoration of the human race.

The sacred worth of every human being is grounded in both creation and redemption: we are made in the image of God and eternally loved by the God who gave Himself for all. Therefore, every person—regardless of race, gender, background, or belief—possesses inherent dignity and is worthy of compassion, justice, and Christian love. God's redemptive plan embraces the whole of humanity, and His purpose is that all shall ultimately be conformed to the image of Christ.

Scripture References:

Genesis 1:26–30; 2:5, 7, 18–22; 3; 9:6; Psalm 8:3–6; 32:1–5; 51:5; Isaiah 6:5; Jeremiah 17:5; Matthew 16:26; Luke 3:6; John 1:9; Acts 17:26–31; Romans 3:10–23; 5:12–21; 6:6; 7:14–25; 8:14–30; 11:32; 1 Corinthians 15:21–22, 49; 2 Corinthians 5:14–19; Ephesians 2:1–10; Colossians 1:15–22; 3:9–11; 1 Timothy 2:4; Titus 2:11; Hebrews 2:9–10.

4. Salvation 

Salvation is the gracious work of God through Jesus Christ by which the whole person—body, soul, and spirit—is redeemed, renewed, and restored to fellowship with God. This salvation is freely offered to all, and in the fullness of time, will reach all, for Christ came not to condemn the world but to save it (John 3:17). By His life, death, and resurrection, Jesus Christ secured eternal redemption for the world and is the means through whom all are being reconciled to God.

Salvation includes the unfolding work of regeneration, justification, sanctification, and glorification, and is made effective in individuals through faith in Christ. Yet the saving grace of God, revealed in Christ, extends beyond individual response and encompasses the ultimate renewal of all creation.

A. Regeneration

Regeneration, or the new birth, is a work of God’s grace by which people are made new creatures in Christ. It is a spiritual awakening produced by the Holy Spirit, who convicts the heart, leads to repentance, and stirs faith. While this transformation begins now in those who believe, God's Spirit continues to work in all people, drawing them toward truth and life in Christ. Repentance and faith are gifts of grace and signs of the Spirit’s renewing presence.

B. Justification

Justification is God’s gracious act of declaring sinners righteous through the righteousness of Christ. It is not earned but freely given, restoring peace with God and reconciling the broken relationship between humanity and its Creator. While experienced now by those who believe, this reconciling work will one day be manifest to all, for in Christ, God was reconciling the world to Himself (2 Corinthians 5:19).

C. Sanctification

Sanctification is the lifelong process, beginning with regeneration, by which individuals are set apart for God’s purposes and gradually transformed into the image of Christ. This growth in grace is accomplished through the power of the Holy Spirit and reflects the unfolding of God's redemptive plan. As Christ is lifted up, He draws all people to Himself, and the Spirit continues sanctifying the world until God's purposes are fully fulfilled in all.

D. Glorification

Glorification is the fulfillment of salvation—the complete transformation of persons and the renewal of creation. It is the final state of wholeness, joy, and union with God. Through Christ, all shall ultimately be made alive (1 Corinthians 15:22), and God will be all in all (1 Corinthians 15:28). Glorification is the destiny not only of believers but of all creation, which groans now but will one day share in the freedom of the children of God.

Scripture References:

Genesis 3:15; Exodus 3:14–17; Matthew 1:21; 16:21–26; John 1:29; 3:16–17; 5:24; 10:9, 28–29; 12:32; 15:1–16; Acts 2:21; 4:12; 17:30–31; Romans 2:4; 3:23–25; 5:6–21; 6:23; 8:18–39; 10:9–13; 11:32; 1 Corinthians 1:30; 15:22–28; 2 Corinthians 5:17–21; Galatians 2:20; Ephesians 1:7–10; 2:8–22; Philippians 2:10–11; Colossians 1:19–22; Titus 2:11; Hebrews 9:24–28; 12:2; 1 Timothy 2:3–6; 1 Peter 1:2–23; 1 John 2:2; Revelation 21:1–5; 22:1–5.

5. The Universal Purpose of God’s Grace

Election is the gracious and sovereign purpose of God through which He regenerates, justifies, sanctifies, and ultimately glorifies His creation. Rooted in divine love and wisdom, election is not arbitrary or exclusive but reflects God’s eternal intention to reconcile all things in Christ (Ephesians 1:9–10; Colossians 1:19–20).

In His infinite knowledge—including what is known in theological terms as middle knowledge—God perfectly understands every possible world and every free choice each person would make in any circumstance. This foreknowledge allows God to order history in such a way that every person will eventually come freely to repentance and faith, without coercion or violation of true human agency. God's providence thus works in tandem with human freedom, ensuring that His universal redemptive will is ultimately fulfilled.

This gracious election is inclusive in scope and universal in intent—extending mercy to all, as God “wills that all shall be saved and come to the knowledge of the truth” (1 Timothy 2:4). The means and the end are lovingly woven into the fabric of salvation history, in which Christ is the center and culmination. Election is therefore not the choosing of some instead of others, but the choosing of some for the sake of others, as a foretaste and instrument of God’s universal grace (cf. Romans 11:32–36).

Those who now trust in Christ are the firstfruits of this great redemption. They are sealed by the Holy Spirit and upheld by God’s power. Though believers may stumble or fall into doubt, God's faithfulness secures their ultimate perseverance—not by human strength, but through divine love that never fails. Christ will lose none of those given to Him, and He will not rest until all are drawn into His eternal embrace (John 6:37–39; 12:32).

In this vision, salvation history culminates not in the eternal division of humanity, but in the restoration of all things (Acts 3:21), when every knee will bow and every tongue will freely and joyfully confess that Jesus Christ is Lord (Philippians 2:10–11). The grace that saves some now will eventually reach all, each in their own time (1 Corinthians 15:22–28).

Scripture References:

Genesis 12:1–3; Exodus 19:5–8; Isaiah 5:1–7; Jeremiah 31:31ff.; Matthew 16:18–19; 24:22, 31; 25:34; Luke 1:68–79; 2:29–32; John 3:16–17; 5:24; 6:37–40, 44–45; 10:27–29; 12:32; 15:16; 17:2–3, 6, 12, 17–18; Acts 3:20–21; Acts 20:32; Romans 5:8–10; 8:28–39; 11:32–36; 1 Corinthians 15:22–28; Ephesians 1:4–10; 2:1–10; Colossians 1:12–20; 2 Thessalonians 2:13–14; 1 Timothy 2:3–6; 2 Timothy 2:10, 19; Hebrews 12:1–2; James 1:12; 1 Peter 1:3–5; 2:4–10; 1 John 2:2; 3:2.

6. The Church 

The Church of the Lord Jesus Christ is the community of all who are being reconciled to God through Him. A local church is a visible expression of this greater reality—an autonomous congregation of baptized believers united by covenant in the faith, hope, and love of the gospel. These communities gather for worship, teaching, fellowship, and mission, observing the two ordinances of Christ—baptism and the Lord’s Supper—as visible signs of God’s grace and redemptive promise.

Each congregation is called to live under the Lordship of Jesus Christ, guided by Scripture and led by the Spirit, exercising the gifts and responsibilities entrusted to them by God. Decisions are made in prayerful cooperation, with every member accountable to Christ as Lord. The New Testament recognizes two primary offices in the local church: pastor/elder/overseer and deacon, whose roles are to shepherd, serve, and equip the body for love and good works. In light of the Spirit's gifting, both women and men are called and empowered for every form of ministry, in accordance with God's wisdom and the example of Christ.

Beyond the local expression, the Church is the Body of Christ, composed of all the redeemed throughout time and space—every person from every tribe, language, people, and nation whom God is drawing into communion through Christ. This universal Church is both present and unfolding, as God's purpose to reconcile all things in heaven and on earth in Christ moves toward fulfillment.

The Church exists not as a boundary to exclude, but as a witness to include, proclaiming the good news that in Christ all are loved, all are invited, and all shall ultimately be gathered into God's household of grace.

Scripture References:

Matthew 16:15–19; 18:15–20; Acts 2:41–47; 5:11–14; 6:3–6; 13:1–3; 14:23, 27; 15:1–30; 16:5; 20:28; Romans 1:7; 12:4–8; 1 Corinthians 1:2; 3:16; 12; Ephesians 1:22–23; 2:19–22; 3:8–11, 21; 4:11–16; 5:25–27; Philippians 1:1; Colossians 1:18–20; 1 Timothy 3:1–15; Galatians 3:28; Hebrews 11:39–40; 12:22–24; 1 Peter 2:9–10; 5:1–4; Revelation 5:9–10; 21:2–3.

7. The Two Sacraments: Baptism and the Lord’s Supper 

Christian baptism is a sacred act of immersion in water, performed in the name of the Father, the Son, and the Holy Spirit. It is a visible sign of the believer’s union with the crucified, buried, and risen Christ. In baptism, the believer bears witness to God’s grace already at work in their life: dying to sin, being buried with Christ, and rising to walk in newness of life. It affirms both personal transformation and hope in the final resurrection of all in Christ, in whom death will ultimately be swallowed up in victory.

Though baptism is a step of obedience and discipleship for the believer, it also symbolizes the wider redemptive purposes of God—God’s intent to cleanse, renew, and reconcile all people to Himself through Christ. As such, it serves as a sign not only of individual faith but also of God’s universal mercy extended to all creation.

The Lord’s Supper is a symbolic meal of remembrance and hope, instituted by Jesus. As the church partakes of the bread and the cup, it proclaims Christ’s death, celebrates His living presence, and anticipates His coming again to unite all things in Himself. The meal looks back to the cross and forward to the banquet of reconciliation that awaits all people in the fullness of God's kingdom.

In both baptism and the Lord’s Supper, the church bears witness to the good news: that God in Christ is making all things new, and that every soul is destined for healing, restoration, and communion with God.

Scripture References:

Matthew 3:13–17; 26:26–30; 28:19–20; Mark 1:9–11; 14:22–26; Luke 3:21–22; 22:19–20; John 3:23; Acts 2:41–42; 8:35–39; 16:30–33; 20:7; Romans 6:3–5; 1 Corinthians 10:16, 21; 11:23–29; Colossians 2:12.

8. The Lord’s Day

The first day of the week, commonly called the Lord’s Day, is a sacred rhythm in the life of the Church. It is set apart as a day of worship, rest, and reflection, commemorating the resurrection of Jesus Christ, the firstborn from the dead and the pledge of new life for all humanity.

On this day, believers gather in joyful remembrance of Christ’s victory over sin and death, celebrating the dawning of a new creation that will, in time, embrace all people. The Lord’s Day is a weekly signpost pointing toward the final restoration of all things in Christ. It is a day to engage in worship and spiritual devotion, both in community and in solitude, giving thanks for God’s grace and anticipating the universal reconciliation promised in the gospel.

While the form and rhythm of observance may vary, the Lord’s Day invites all people into deeper communion with God and neighbor. Activities on this day should reflect love, compassion, and rest, and be guided by the liberty of conscience under the gentle and redeeming Lordship of Christ, who came not to condemn but to save the world.

Scripture References:

Exodus 20:8–11; Matthew 12:1–12; 28:1ff.; Mark 2:27–28; 16:1–7; Luke 24:1–3,33–36; John 4:21–24; 20:1,19–28; Acts 20:7; Romans 14:5–10; 1 Corinthians 16:1–2; Colossians 2:16; 3:16; Revelation 1:10.

9. The Kingdom 

The Kingdom of God is both His sovereign reign over all creation and His redemptive rule manifested in human hearts. Though God has always ruled over the universe with wisdom and love, the Kingdom is uniquely revealed wherever Christ is embraced, His ways are followed, and God’s will is done on earth as it is in heaven.

The Kingdom is present now—hidden yet active—as individuals and communities surrender to Jesus with trustful, childlike faith. It is a realm of healing, justice, peace, and transformation, where the Spirit of God works to restore all things. All are invited into this Kingdom through the grace of God in Christ, who draws every soul to Himself across time and history.

Christians are called to live as citizens of this Kingdom even now, embodying its values and laboring in hope for its universal fulfillment. We pray and work that God's will would be done on earth—not for the few, but for the redemption and flourishing of all peoples, tribes, and nations.

The full consummation of the Kingdom awaits the return of Jesus Christ.

Scripture References:

Genesis 1:1; Isaiah 9:6–7; Jeremiah 23:5–6; Matthew 3:2; 4:8–10,23; 12:25–28; 13:1–52; 25:31–46; 26:29; Mark 1:14–15; 9:1; Luke 4:43; 8:1; 9:2; 12:31–32; 17:20–21; 23:42; John 3:3; 12:32; 18:36; Acts 1:6–7; 17:22–31; Romans 5:17–18; 8:19–21; 1 Corinthians 15:22–28; Colossians 1:13–20; Hebrews 12:28; 1 Peter 2:9–10; Revelation 5:9–10; 11:15; 21–22.

10. The Millennial Reign, the Two Judgments, and the Restoration of All

We affirm a Premillennial understanding of Christ’s return, harmonized with partial preterism: many prophecies of Christ’s first coming, the destruction of Jerusalem, and the persecution of the early Church were fulfilled in the first century (Matthew 24:34; Luke 21:20–24). However, the ultimate return of Christ to establish His Millennial Kingdom remains future. Jesus will visibly and gloriously return to the earth after the Great Tribulation and establish a literal thousand-year reign (Revelation 20:1–6). This return includes the post-tribulational gathering of the faithful, coinciding with the resurrection of the dead and Christ’s descent from heaven (1 Thessalonians 4:16–17; Matthew 24:29–31; Revelation 19:11–21).

During the Millennial Kingdom, Christ will reign as King over the whole earth. His reign will be marked by justice, peace, righteousness, and the fulfillment of God’s redemptive purposes. Satan will be bound, the curse curtailed, and the knowledge of the Lord will cover the earth as the waters cover the sea (Isaiah 11:9).

The people of God during the Millennium will be the unified Church, composed of all believers, Jew and Gentile, reconciled through Christ. We reject the restoration of ethnic Israel as a separate covenantal entity; all promises made to Israel find their fulfillment in Jesus Christ, and the Church is the continuation of that redemptive narrative (Ephesians 2:11–22; Galatians 3:28–29; 2 Corinthians 1:20).

The Two Judgments and Universal Restoration

📍 First Judgment: Millennial Age Correction

At Christ’s return, the first judgment will occur (Matthew 25:31–46), separating the righteous and the wicked. This is not final condemnation, but a period of corrective discipline for the unelect. The Greek term aionion kolasin is understood as “age-long chastening,” not eternal torment. “Kolasis” signifies pruning or corrective punishment, not retributive destruction.

During the Millennium, the unelect will undergo purification. Though the process may feel eternal from their perspective, it is restorative, preparing all for reconciliation with God (Malachi 3:2–3; 1 Corinthians 3:13–15). The parable of the Rich Man and Lazarus (Luke 16:19–31) illustrates postmortem correction rather than eternal torment, showing the painful but purposeful work of God’s mercy.

📍 Second Judgment: Final Consummation

At the end of the Millennium, the Great White Throne Judgment will occur (Revelation 20:11–15). The lake of fire is refining, not annihilation or eternal torment. Even Satan, the beast, and the false prophet, though judged most severely, remain within the scope of God’s restorative plan (Colossians 1:20; 1 Corinthians 15:24–28).

Ultimate Restoration of All Things

We affirm apokatastasis pantōn—the restoration of all things (Acts 3:21). Christ’s atonement reconciles not only humanity but all creation, including fallen angels and cosmic powers (Colossians 1:19–20; Philippians 2:10–11). Even the most rebellious will eventually repent, not by compulsion, but through God’s purifying justice.

In the end, God will be all in all (1 Corinthians 15:28). Death and sin will be vanquished (1 Corinthians 15:26), leaving life, joy, and restored communion with God for all beings.

Scripture References

Millennial Reign: Psalm 2:6–9; Isaiah 2:2–4; 11:1–10; 65:17–25; Daniel 7:13–14; Zechariah 14:3–9; Revelation 19:11–16; Revelation 20:1–6

Unity of Jew and Gentile: Ephesians 2:11–22; Galatians 3:28–29; 2 Corinthians 1:20

Post-Tribulational Gathering: Matthew 24:29–31; 1 Thessalonians 4:16–17; Revelation 19:11–21

Corrective Judgment: Matthew 25:31–46; Luke 16:19–31; Malachi 3:2–3; 1 Corinthians 3:13–15

Final Restoration: Acts 3:21; Colossians 1:19–20; Philippians 2:10–11; 1 Corinthians 15:24–28

11. The Consummation of God’s Redemptive Purpose  

God, in His sovereign wisdom and perfect timing, will bring all things to their appointed fulfillment. According to His promise, Jesus Christ will return personally and gloriously, to judge the world in righteousness and to complete the work of redemption He began.

At His appearing, the dead will be raised, and every person will stand before the judgment seat of Christ. This judgment will be just, holy, and redemptive, revealing the truth of every heart. All consequences of sin will be fully dealt with, not to destroy, but to purify and reconcile.

While Scripture speaks of judgment and correction—even of Hell as a reality of spiritual separation and purification—Christian Universalism affirms that God's justice serves His greater purpose of mercy. Hell is not eternal torment, but a refining fire through which God's love ultimately prevails. Even the unrighteous will be restored, for God’s desire is that none should perish, but that all should come to repentance (2 Peter 3:9).

The righteous—those united to Christ in this life—will enter the joy of resurrection and life in glorified bodies, dwelling forever with the Lord. Yet the ultimate hope of the gospel is not only individual salvation, but the renewal of all things, when every tear is wiped away and God is all in all.

In the end, through Christ, every knee shall bow and every tongue joyfully confess that Jesus Christ is Lord—and God will reconcile all things to Himself, whether on earth or in heaven (Philippians 2:10–11; Colossians 1:20).

Scripture References:

Isaiah 2:4; 11:9; Matthew 16:27; 24:30,44; 25:31–46; John 12:32; 14:1–3; Acts 1:11; 3:20–21; 17:31; Romans 5:18–19; 8:18–21; 14:10–11; 1 Corinthians 4:5; 15:22–28, 35–58; 2 Corinthians 5:10; Philippians 2:9–11; 3:20–21; Colossians 1:19–20; 1 Thessalonians 4:14–18; 2 Timothy 4:1,8; Titus 2:13; Hebrews 9:27–28; 2 Peter