Divinestoeriology Ministries Confession is consistent with the geneval confession


First we affirm that we desire to follow Scripture alone as rule of faith and religion, without mixing with it any other thing which might be devised by the opinion of men apart from the Word of God, and without wishing to accept for our spiritual government any other doctrine than what is conveyed to us by the same Word without addition or diminution, according to the command of our Lord.


Following, then, the lines laid down in the Holy Scriptures, we acknowledge that there is one only God, whom we are both to worship and serve, and in whom we are to put all our confidence and hope: having this assurance, that in him alone is contained all wisdom, power, justice, goodness and pity. And since he is spirit, he is to be served in spirit and in truth. Therefore we think it an abomination to put our confidence or hope in any created thing, to worship anything else than him, whether angels or any other creatures, and to recognize any other Saviour of our souls than him alone, whether saints or men living upon earth; and likewise to offer the service, which ought to be rendered to him, in external ceremonies or carnal observances, as if he took pleasure in such things, or to make an image to represent his divinity or any other image for adoration.


Because there is one only Lord and Master who has dominion over our consciences, and because his will is the only principle of all justice, we confess all our life ought to be ruled in accordance with the commandments of his holy law in which is contained all perfection of justice, and that we ought to have no other rule of good and just living, nor invent other good works to supplement it than whose which are there contained, as follows: Exodus 20: “I am the Lord thy God, who brought thee,” and so on.


We acknowledge man by nature to be blind, darkened in understanding, and full of corruption and perversity of heart, so that of himself he has no power to be able to comprehend the true knowledge of God as is proper, nor to apply himself to good works. But on the contrary, if he is left by God to what he is by nature, he is only able to live in ignorance and to be abandoned to all iniquity. Hence he has need to be illumined by God, so that he come to the right knowledge of his salvation, and thus to be redirected in his affections and reformed to the obedience of the righteousness of God.


Since man is naturally (as has been said) deprived and destitute in himself of all the light of God, and of all righteousness, we acknowledge that by himself he can only expect the wrath and malediction of God, and hence that he must look outside himself for the means of his salvation.


We confess then that it is Jesus Christ who is given to us by the Father, in order that in him we should recover all of which in ourselves we are deficient. Now all that Jesus Christ has done and suffered for our redemption, we veritably hold without any doubt, as it is contained in the Creed, which is recited in the Church, that is to say: I believe in God the Father Almighty, and so on


Therefore we acknowledge the things which are consequently given to us by God in Jesus Christ: first, that being in our own nature enemies of God and subjects of his wrath and judgment, we are reconciled with him and received again in grace through the intercession of Jesus Christ, so that by his righteousness and guiltlessness we have remission of our sins, and by the shedding of his blood we are cleansed and purified from all our stains.


Second, we acknowledge that by his Spirit we are regenerated into a new spiritual nature. That is to say that the evil desires of our flesh are mortified by grace, so that they rule us no longer. On the contrary, our will is rendered conformable to God’s will, to follow in his way and to seek what is pleasing to him. Therefore we are by him delivered from the servitude of sin, under whose power we were of ourselves held captive, and by this deliverance, we are made capable and able to do good works and not otherwise.


Finally, we acknowledge that this regeneration is so effected in us that, until we slough off this mortal body, there remains always in us much imperfection and infirmity, so that we always remain poor and wretched sinners in the presence of God. And, however much we ought day by day to increase and grow in God’s righteousness, there will never be plenitude or perfection while we live here. Thus we always have need of the mercy of God to obtain the remission of our faults and offenses. And so we ought always to look for our righteousness in Jesus Christ and not at all in ourselves, and in him be confident and assured, putting no faith in our works.


In order that all glory and praise be rendered to God (as is his due), and that we be able to have true peace and rest of conscience, we understand and confess that we receive all benefits from God, as said above, by his clemency and pity, without any consideration of our worthiness or the merit of our works, to which is due no other retribution than eternal confusion. None the less our Saviour in his goodness, having received us into the communion of his son Jesus, regards the works that we have done in faith as pleasing and agreeable; not that they merit it at all, but because, not imputing any of the imperfection that is there, he acknowledges in them nothing but what proceeds from his Spirit.


We confess that the entrance which we have to the great treasures and riches of the goodness of God that is vouchsafed to us is by faith; inasmuch as, in certain confidence and assurance of heart, we believe in the promises of the Gospel, and receive Jesus Christ as he is offered to us by the Father and described to us by the Word of God.”

Reid, J. K. S. (1954). Calvin: Theological Treatises (pp. 26–29). Louisville, KY; London: Westminster John Knox Press.

Hermeneutics: Pastor Blair Laird uses Antiochan Hermeneutics when studying the scriptures. We feel this is the best method to interpret the bible.

“II. The Reactionary School of Antioch of Syria (Lucian [A.D. 250–312], Diodore of Tarsus [A.D. 378], Theodore of Mopseutsia [A.D. 350–428], Chrysostom [A.D. 345–407])

A. It has something of a precedent in the literal or maybe “letteral” (focused on spelling of words) hermeneutical approach of the rabbis (Aquiba and Hillel).
B. It focuses on the plain, obvious, ordinary, common sense meaning of words and sentences.
C. It tried to understand the original inspired author’s intent.
D. Because of its textual focus, it came to be called the historical-grammatical or literal school of interpretation.
E. It became involved in the controversy over the natures of Christ (Nestorianism, i.e. Jesus had two natures—human and divine) and was disciplined out of existence by the Western church (Rome).
F. Therefore, it moved from Antioch in Syria to Persia after A.D. 553.
G. Its basic tenets were the interpretive approach of the Classical sixteenth century Protestant Reformers (Luther and Calvin) which they received, in part, from Nicholas of Lyra.

III. Its Basic Tenets

A. The Bible is written in normal human language. James W. Sire in his book Scripture Twisting makes two good points:
1. “The illumination comes to the minds of God’s people—not just to the spiritually elite. There is no guru class in biblical Christianity, no illuminati, no people through whom all proper interpretation must come. And, so, while the Holy Spirit gives special gifts of wisdom, knowledge and spiritual discernment, He does not assign these gifted Christians to be the only authoritative interpreters of His Word. It is up to each of His people to learn, to judge and to discern by reference to the Bible which stands as the authority over even those to whom God has given special abilities” (p. 17).
2. “To summarize, the assumption I am making throughout the entire book is that the Bible is God’s true revelation to all humanity, that it is our ultimate authority on all matters about which it speaks, that it is not a total mystery but can be adequately understood by ordinary people in every culture” (pp. 17–18).
B. The Bible must be interpreted in light of its own historical setting and literary context.
C. The intent of the original inspired author as expressed in the text is the focus of interpretation.

IV. Interpretive Questions to Help Modern Interpreters Think Through All of these Hermeneutical Issues

A. What did the original author say? (textual criticism)
B. What did the original author mean? (exegesis)
C. What did the original author say elsewhere on the same subject? (biblical theology)
D. What did other biblical authors say on the same subject? (parallel passages and systematic theology)
E. How did the original hearers understand it? (literary context)
F. How does the original message apply to my day? (application)
G. How does the original message apply to my life? (devotion and implementation)
H. These seven questions will be used in this seminar as stages of interpretive methodology.”

Utley, R. J. D. (1996). You Can Understand the Bible! (pp. 27–28). Marshall, Texas: Bible Lessons International.

Apologetics: Pastor Blair Laird holds a balance between presuppositional apologetics and classical apologetics. In regards to evangelism, we start out with the presuppositional approach. However, we understand people have valid questions that deserve answers. When necessary, and only after we have presented the gospel do we switch to classical apologetics. The word of God itself through the work of the Spirit brings about change. As a vessel being used by God, we feel it is important to give that message before moving forward in answering questions. His words change people’s lives, that needs to be the foremost thought in any evangelism attempt.

Soteriology: Moderate Calvinist, and has a balanced perspective of covenant theology and dispensationalism.

Ecclesiology: The Eastern Orthodox Church has many good qualities and valid points, along with pitfalls. The Protestant Church also has many good qualities, valid points, and pitfalls. Pastor Laird agrees with the Eastern Orthodox perspective of living our faith and placing a strong emphasis on our relationship with Jesus Christ. While the Protestant Churches do not disagree with this emphasis, the church in the west has placed an even bigger emphasis on knowing the bible and having a logical faith. This the Protestant Church has done more than the Eastern Church. The Bible itself is a compilation of the Church which contains the word of God which helps us to know him more. The relationship with our creator is equally.

Eschatology: Historical Pre-Millennialism. This view is consistent with post tribulationalism. Pastor Laird rejects Pre-Tribulationalism

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