We believe that the Bible, consisting of both Old and New Testaments, is God’s infallible, inerrant Word, written by men who were uniquely moved by the Holy Spirit, and that it is our sole authority in all matters of faith and practice. We affirm our belief in the verbal and plenary Inspiration of the Scriptures in their original writings. II Timothy 3:16, II Peter 1:20-21

We believe in one God, creator of heaven and earth, eternally existing in three persons: God the Father, God the Son, and God the Holy Spirit. Deuteronomy 6:4, Matthew 28:19.

GOD THE FATHER is perfect in holiness, infinite in wisdom, and measureless in power. We rejoice that He concerns Himself mercifully in the affairs of men, that He hears and answers prayer, and that He saves from sin and death all who come to Him through Jesus Christ. Exodus 33:19, Jude 24, 25.

GOD THE SON: Jesus Christ is God’s only begotten Son, born of a virgin, sinless in life, who atoned for the sins of the world by His substitutionary death on the cross. We believe in His bodily resurrection, His ascension into heaven, His high priestly intercession for His people, His lordship* and His personal, visible return to the world according to His promise. Colossians 1:13-18, Matthew 1:22-23, Hebrews 4:14-16.

GOD THE HOLY SPIRIT convicts the world of sin, of righteousness and of judgment. His works in the believer include (but are not limited to): salvation, baptizing into the body of Christ, indwelling, sealing eternally, progressive sanctification, gifting, filling, teaching, enabling and glorifying. John 16:8-13, Ephesians 1:13-14, I Corinthians 12:12-14.

We believe that the church is the body of Christ, which is made up of every born-again believer since Pentecost regardless of race, sex, or national origin. The local church is an organized body of immersed believers voluntarily associated together for the worship of God, the fellowship of believers, the proclamation of the Gospel of Christ throughout the world, and the observance of the Biblical ordinances (believer’s baptism and the Lord’s Supper). The Scriptural officers of the Church are described in I Timothy 3. The local church is independent and autonomous and is free from all outside ecclesiastical or political interference. 2 Timothy 2:19, Matthew 28:18-20, Ephesians 4:4-16, Acts 4:19.

We believe Christians, individually and collectively, are salt and light in society (Matthew 5:13-16). In a Christ like spirit, they oppose greed, selfishness and vice; they promote truth, justice and peace; they aid the needy and preserve the dignity of people of all races and conditions (Hebrews 13:5; Luke 9:23; Titus 2:12; Philippians 4:8-9, 1 John 3:16-17; James 2:1-4, 14-17). We affirm the family as the basic unit of society and seek to preserve its integrity and stability (Genesis 2:21-25; Ephesians 6:1-4). Marriage is defined by God as being between one man (natural born) and one woman (natural born) (Genesis 1:27-28, 2:24; Leviticus 18:22; Romans 1:26-27).

We believe God created an order of spiritual beings called angels to serve Him and do His will (Psalm 103:20; Colossians 1:16). The holy angels are obedient spirits ministering to the heirs of salvation and glorifying God (Revelation 5:11-12).

We believe that Satan is a spiritual being, a fallen angel, the author of sin, and the cause of the fall of man. He is the open and declared enemy of God and man. He will be eternally punished in the Lake of Fire. (Isaiah 14:12-17, Ezekiel 28:11-17, Revelation 20:7-10).

We believe in the sudden, visible return of the Lord Jesus Christ and in His millennial Kingdom (Mark 13:32-37; Titus 2:13; Revelation 20:2-6). He will return with His saints from heaven with power and great glory, on a day known only to God (Matthew 24:30, 36; 25:31; Titus 2:13). We believe that those who have accepted God’s gift of salvation through faith in Jesus Christ, at the point of physical death, enter into God’s eternal glory (John 10:28; Romans 8:38-39; 2 Corinthians 5:8; Hebrews 9:27). They shall be resurrected and transformed to His body of glory, and they shall receive their inheritance of glory in the Kingdom of their Father (Isaiah 26:19; Daniel 12:2; John 5:25-29; Acts 24:14-15; 1 Corinthians 6:14; Philippians 3:21; 1 Thessalonians 4:13-17; Revelation 20:5-6). They shall be made fully blessed in the presence and service of God, whom they shall see and enjoy throughout the ages (1 Thessalonians 4:17; Revelation 22:3-5). We believe that all unsaved persons, at the point of physical death, are destined for eternal damnation (Hebrews 9:27, Matthew 25:44-46). They will be resurrected, separated from the righteous, judged, and cast into an existence of eternal punishment where they will be tormented day and night forever and ever when death and Hades are cast into the Lake of Fire (Daniel 12:2; Matthew 25:44-46; John 5:25-29; Revelation 20:11-15, 21:8). We believe it is imperative for the Church to work and wait in sober watchfulness, that it may be found ready at His coming (Matthew 24:42-44; 25:13; Mark 13:33-37; Hebrews 10:25).

A. God is holy, righteous, and awesome in glory (just to name a few of His attributes).

• Any attempt to bring God down to our level is an act of blasphemy.

• Jesus came to show us the Father and He was completely free from sin (Matthew 4; Hebrews 4:15).

B. We must be careful how we worship Him, because God is a consuming fire (Deuteronomy 4:24 & 9:3; Hebrews 12:29).

• This demands that our worship of Him be serious, not flippant or glib.

• He made examples of Nadab & Abihu in the Old Testament as well as Ananias and Saphira in the New Testament. By killing those who worship Him wrongly (Leviticus 10; Acts 5).

C. We want to experience God as He has revealed Himself in His word (all of his attributes).

• The trend in Christianity is to focus on the aspects of God’s nature which are more palatable to us as people; love, mercy, and grace etc.. These are amazing and should be talked about, but they in no way eclipse God’s other attributes; holiness, justice, glory, and wrath.

D. God’s character sets the standard for what is right and wrong and is spelled out in His Word.

• We were made in His image not the other way around. We are obligated to conform to His standards.

• God’s Word is the final and ultimate authority.

The Bible is the very Word of God (2 Tim. 3:16) and is therefore without error and completely trustworthy in all that it asserts.

Why is this important?

In a world that believes in no absolutes, God’s Word stands as absolute truth to be known and applied to every area of life. Scripture is the very foundation upon which the church is built and comprises not only the content of the message that the church proclaims but also the methods by which the church operates. Every decision and aspect of ministry must be submitted to the scrutiny of biblical teaching/doctrine. A ministry void of the teachings of Scripture will also be void of the blessings of God.

Our local church is distinct in our view of Scripture because we affirm all the following:

A. Inspiration— Verbal and complete inspiration (2 Tim. 3:16; 2 Peter 1:20–21). Scripture is “breathed out” by God. God inspired the writers of the Biblical texts through His Holy Spirit to write the message He desired while using their unique styles and language.

B. Inerrancy— It contains no errors. God conveyed truth to divinely chosen individuals. What they wrote did not stray from the original formulation of truth as it existed in the mind of God (Psalm 19).

C. Infallibility—The Word of God is incapable of erring. When the Lord inspired the authors of Scripture, He worked so as to make it impossible for them to affirm error in the completed product. In other words, it is never wrong and thus completely trustworthy (Psalm 19:7; Titus 1:2).

D. Authority— What it says I must do (Psalm 119).

The ramifications of the authority of Scripture upon a ministry are manifold. For example, the church is never to stray outside the boundaries given in the Word of God. Every aspect of ministry (whether a sermon, Bible study, program, or activity) must be motivated by an understanding of the authority of Scripture and must bring Scripture to bear upon the lives of believers. Furthermore, since the Bible is completely authoritative for belief and practice, the church need not derive its methods from the culture nor conform its message to what is acceptable in the eyes of the world. Rather, ministry must be dictated by principles taught in Scripture itself.

E. Sufficiency—2 Peter 1:3-4; Psalm 19; 2 Tim. 3:17; Heb. 4:12

The Scriptures are not only authoritative over every aspect of life and ministry; they are also sufficient for the same. 2 Timothy 3:16–17 states, “All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; so that the man of God may be adequate, equipped for every good work.” The implications of this verse are astounding, for it asserts that the Word of God is sufficient for all areas of ministry, including preaching, teaching, and counseling believers unto godliness. Therefore, the primary focus of every sermon, Bible study, or counseling opportunity must be the teaching of Scripture.

Positively: A ministry that believes in the sufficiency of Scripture will do everything possible to bring the Word to bear on the lives of the congregation. The sufficiency of Scripture demands that individuals as well as ministries be devoted to and trusting of the Word of God. In other words, a proper view of Scripture demands our obedience and our belief. It demands our affections, our faith, and our understanding.

Negatively: A belief in the sufficiency of Scripture prohibits any attempt to integrate it with psychology or worldly philosophies that stand opposed to a biblical worldview.

F. Relevance—It is totally relevant for every situation (Psalm 19; 119:105; Isa. 40:8 2 Tim. 3:17).

It may not give us an explicit answer to every specific problem, but it will always give us the principles by which we can, through obedience, glorify God.

Contrary to the opinions of modern sociologists and psychologists, PHCC unwaveringly teaches that mankind is fundamentally and fatally flawed apart from Christ. If you do not understand how the Bible (and consequently our church) views mankind, you could be disappointed or discouraged by the ministry of our church. First, let’s clarify what we believe the Bible teaches about mankind and then discuss what that means for you and our church.

A. Mankind is totally depraved.

Total depravity does not mean that man always acts as wickedly as possible, but rather that wickedness so permeates his entire being that he is enslaved to it and is therefore unable to respond to the gospel in faith and repentance apart from the grace of God. Notice how the Scriptures portray mankind:

• On his own he cannot do good (Rom. 3:10–18).

• On his own he is unable to understand or accept the things of God (1 Cor. 1:18; 2:14).

• His heart is deceitfully wicked (Jer. 17:9–10).

• His goal in life is selfish and only evil continually (Gen. 6:5; Eccl. 9:3).

B. Mankind continually sins

Sin is any disobedience or rebellion against God. It is manifested in refusing to think, feel, act, and speak according to what He commands (omission), and/or in insisting on thinking, feeling, acting, and speaking in ways which He forbids (commission).

Sin chiefly concerns the heart. To be sinfully angry with your brother is enough to convict you of murder (Matthew 5:22), and to lust after another person is to commit adultery with that person in your heart (Matthew 5:28). Therefore, though one may be externally above reproach, internally we are guilty of breaking the entire law (James 2:10).

4. An Accurate View of The Church

In Matthew 16:18, Christ said, “I will build my church; and the gates of Hades shall not overpower it,” and He has done just that!

A. The Composition of the Church

The church is made up of all the men and women who have repented of their sin and placed their faith in Christ. The church is a living organism made up of true believers who “offer up spiritual sacrifices acceptable to God through Jesus Christ” (1 Peter 2:5).

• Every believer has direct access to God through Jesus Christ and the church is a fellowship of priests serving together under the lordship of Christ. Now that Christ has fulfilled the representational role of the priesthood, and since He is the one mediator between God and men (1 Tim. 2:5), there is no continuing need or role for a human priest. No longer does a human priest stand to represent other humans before God. As the people of God, the church is now a “royal priesthood” (1 Pet. 2:9), ministering together in the name of Christ.

• The problem There are religions that teach that we must have a mediator between us and God. The priesthood of believers replaces any notion of representational or sacramental ministrations.

B. Christ’s Role in the Church

Christ so loved the church that He died for her (Eph. 5:25) that He might sanctify her and present her to Himself in all her glory, blameless and without spot or blemish (Eph. 5:26–27). Christ both nourishes and cherishes the church (Eph. 5:29), and He exists as head over His bride (Eph. 5:23).

C. The Function of the Church

The church, having been “built upon the foundation of the apostles and prophets” (Eph. 2:20), is to function as “the pillar and support of the truth” (1 Tim. 3:15). It is through the church that believers are equipped to mature into the likeness of Christ (Eph. 4:11–16) and unbelievers are presented the good news of the gospel (Matt. 28:19–20).

D. The Responsibilities of the Church

The universal church finds concrete expression in the local church (a.k.a. the local assembly of believers). Because the church (local assembly) is God’s primary vehicle for working in this age, it is vital that all believers identify with, function in, and submit to the leadership of a local church (Heb. 13:17). Believers are to edify one another with their spiritual gifts (Rom. 12:6–8; 1 Peter 4:10–11), regularly assembling together (Heb. 10:24–25) so that they might devote themselves to the teaching of God’s Word, fellowship, celebration of the Lord’s Supper, and prayer (Acts 2:42). Because of the premium that Scripture puts on this kind of involvement in the local church, any given ministry must seek to foster in God’s people a deepening love for and commitment to the church, as well as a biblical understanding of what it means to function as the church.

• The church (local assembly) exists to worship and glorify God (1 Cor. 10:31; 1 Peter 2:4–12).

• The church (local assembly) exists to be a repository of divine truth (1 Tim. 3:15).

• The church (local assembly) exists to provide a context of loving fellowship for the purpose of mutual edification (Eph. 3:16–19; 4:12–16).

• The church (local assembly) exists as a training center where people can grow through the application of teaching and the utilization of their spiritual gifts (1 Cor. 12–14; Rom. 12; Eph. 4:11–13).

• The church (local assembly) exists to be a light in this dark world, for the evangelization of the lost (Matt. 5:13–16; 28:19–20; Titus 2:11–15; Acts 1:8).

• The church exists to provide accountability for the purity of the church members (Matt. 18).

Churches through the years have adopted a wide variety of structures for leadership. Nevertheless, church leadership is not a simple matter of preference. God has ordained how the leadership is to be structured.

The Biblical Model: Elder Led, Congregationally Affirmed

• The Office of Elder

As numerous passages in the New Testament indicate, the words “elder” (presbuteros), “overseer” (episkopos), and “pastor” (poime-n) all refer to the same office. In other words, overseers and pastors are not distinct from elders; the terms are simply different ways of identifying the same people. The qualifications for an overseer (episkopos) in 1 Timothy 3:1–7, and those for an elder (presbuteros) in Titus 1:6–9 are unmistakably parallel. In fact, in Titus 1, Paul uses both terms to refer to the same man (presbuteros in v. 5 and episkopos in v. 7). All three terms are used interchangeably in Acts 20. In verse 17, Paul assembles all the elders (presbuteros) of the church of Ephesus to give them his farewell message. In verse 28 he says, “Be on guard for yourselves and for all the flock, among which the Holy Spirit has made you overseers [episkopos], to shepherd [poimaino-] the church of God.” First Peter 5:1–2 brings all three terms together as well. Peter writes, “Therefore, I exhort the elders [presbuteros] among you, as your fellow elder and witness of the sufferings of Christ, and a partaker also of the glory that is to be revealed, shepherd [poimaino-] the flock of God among you, exercising oversight [episkopeo-] not under compulsion, but voluntarily, according to the will of God.” The different terms, then, indicate various features of ministry, not varying levels of authority or separate offices, as some churches espouse.

• The Plurality of Elders

The consistent pattern throughout the New Testament is that each local body of believers is shepherded by a plurality of God-ordained elders. Simply stated, this is the only pattern for church leadership given in the New Testament. Nowhere in Scripture does one find a local assembly ruled by majority opinion or by a single pastor.

• The apostle Paul left Titus in Crete and instructed him to “appoint elders in every city” (Titus 1:5).

• James instructed his readers to “call for the elders of the church” to pray for those who were sick (James 5:14).

• When Paul and Barnabas were in Derbe, Lystra, Iconium, and Antioch, they “appointed elders for them in every church” (Acts 14:23).

• In Paul’s first epistle to Timothy, the apostle referred to “the elders who rule well” at the church at Ephesus (1 Tim. 5:17; see also Acts 20:17, where Paul addresses “the elders of the church” at Ephesus).

• The book of Acts indicates that there were “elders” at the church in Jerusalem (Acts 11:30; 15:2, 4; 21:18).

• Again and again, reference is made to a plurality of elders in each of the various churches.

Much can be said for the benefits of leadership made up of a plurality of godly men. Their combined counsel and wisdom helps assure that decisions are not self-willed or self-serving to a single individual (cf. Prov. 11:14).

Because we see the value in this plurality, if there is division among PHCC’s elders in making decisions, all the elders will study, pray, and seek the will of God together until consensus is achieved. In this way, the unity and harmony that the Lord desires for the church will begin with those individuals he has appointed to shepherd His flock.

• The Qualifications of Elders

The character and effectiveness of any church is directly related to the quality of its leadership. That’s why Scripture stresses the importance of qualified church leadership and delineates specific standards for evaluating those who would serve in that sacred position.

The qualifications for elders are found in 1 Timothy 3:2–7 and Titus 1:6–8. According to these passages, an elder must be above reproach, the husband of one wife, temperate, prudent, respectable, hospitable, able to teach, not addicted to wine, not pugnacious, gentle, not contentious, free from the love of money, not fond of sordid gain, a good manager of his household, one who has his children under control with dignity, not a new convert, one who has a good reputation outside the church, self-controlled, sensible, able to exhort in sound doctrine and to refute those who contradict, above reproach as God’s steward, not self-willed, not quick-tempered, loving what is good, just, and devout.

The single, overarching qualification, which the rest support, is that he is to be “above reproach.” That is, he must be a leader who cannot be accused of anything sinful because he has a sustained reputation for blamelessness. An elder is to be above reproach in his marital life, his social life, his business life, and his spiritual life. In this way, he is to be a model of godliness so he can legitimately call the congregation to follow his example (Phil. 3:17). All the other qualifications, except perhaps teaching and management skills, only amplify that idea.

In addition, the office of elder is limited to men. 1 Timothy 2:11–12 says, “Let a woman quietly receive instruction with entire submissiveness. But I do not allow a woman to teach or exercise authority over a man, but to remain quiet.” In the church, women are to be under the authority of the elders, excluded from teaching men or holding positions of authority over them.

• The Functions of Elders

As the apostolic era came to a close, the written Word of God became the sole authority over the church. Elders were established to minister the Word of God to the church, and this office emerged as the highest level of local church leadership. Thus, it carried a great amount of responsibility.

As managers and caretakers of the church (1 Tim 3:5, Acts 20:28), the primary responsibility of the elders is to care for the church by studying God’s Word and applying it in the following areas:

• Determining church policy (Acts 15:22)

• Ordaining others (1 Tim. 4:4)

• Ruling, teaching, and preaching (1 Tim. 5:17; cf. 1 Thess. 5:12; 1 Tim. 3:2)

• Exhorting and refuting (Titus 1:9)

• Acting as shepherds, setting an example for all (1 Peter 5:1–3).

These responsibilities put elders at the core of the New Testament church’s work.

• Congregational Affirmation

As established above, elders are required to lead the church, and it is appropriate that they be empowered to make decisions relating to the life and ministry of the church. Furthermore, the congregation is called to submit to their leaders (Heb 13:17). However, elders are not infallible and do require involvement from the congregation in making decisions and holding them accountable.

The New Testament shows the congregation actively involved in supporting and affirming the decisions of the church leadership. The following passages demonstrate this involvement:

A. Acts 6 – Selection of elder-level leaders;

B. Acts 15:22 – Resolving major biblical/doctrinal issues;

C. I Corinthians 5 – Membership issues including discipline (This is reinforced in Matthew 18:17-18, and presumably would also apply to discipline of a leader [I Timothy 5:15-20; Romans 16:17-18]).

As elders fulfill their role in leading the church, they also recognize the role and ministry of the Holy Spirit. The local body is said to be the “temple of the Holy Spirit” (1 Cor 3:16-17) which indicates that the Holy Spirit acts through the body corporately. With this in mind, the elders willingly and humbly submit all major decisions to the congregation for affirmation. If a decision is not affirmed by the congregation, the elders are committed to trust the congregation’s opinion, withdraw their decision, and reevaluate and adjust accordingly.

1. A Changed Life

We believe that all those whom God has genuinely saved by grace through faith alone are new creatures in Christ and will demonstrate that new life by submission to Christ and obedience to God's Word. All Christians still sin, sometimes horribly, and sometimes for extended periods without repentance. But a decreasing pattern of sin and an increasing pattern of holiness will characterize every Christian's life. The saved will be dedicated to their Savior. A true Christian will not feel comfortable habitually living in unconfessed sin.

2. Gift of Tongues/Sign Gifts

We believe that the gift of tongues was the miraculous, God-given capacity to communicate the truth of God's Word in human languages the speaker had never learned or studied. It was a manifestation of God's power and blessing to validate the gospel message the apostles taught and to establish the early church. We believe that ecstatic outbursts and private prayer languages share nothing in common with the New Testament gift of tongues, and that they are patently unbiblical. Since there are no apostles today, there are no sign gifts to authenticate apostles. From the perspective of latter New Testament writers, the sign gifts had served their purpose and were all viewed in the past tense.

3. The Role of Women

We believe that both men and women bear the image of God and that those in Christ enjoy equal spiritual standing before God. But Scripture teaches that God has assigned different roles and responsibilities to men and women. In the home, the husband is to be the gracious, loving head and the wife is to submit to her husband's leadership. God has provided equally clear roles in the church. While there are many wonderful ways women can serve, we believe that Scripture forbids women from teaching and leading men, or in any way exercising authority over men in the context of the church.

4. Creation

We believe Genesis is a straightforward, literal presentation of the historical events it describes. We believe that God created everything in six literal days. We reject every form of theistic evolution.

5. Critical Race Theory & Social Justice

Critical Race Theory (CRT) is a modern approach to social justice change, developed from a broader critical theory, which is derived from political Marxism. It approaches issues like justice, racism, and inequality with specific intent of reforming or reshaping society. In practice, it does nothing other than inverting the oppressed and the oppressor groups. We believe that critical race theory entirely violates a biblical worldview by suggesting that people are defined by their ethnicity or class, rather than by their individual acts and attitudes. It incorrectly emphasizes intersectional categories such as gender, race, sexual preference, and economic status above and beyond a person’s own choices and responsibilities (Galatians 3:28). Additionally, it conflicts with a biblical approach to absolute, objective truth by suggesting that an “oppressed” person’s feelings matter more than what the “oppressor” has actually done or intended (1 Corinthians 4:4; 10:29). We believe when and where prejudices are found in the church, they should be addressed according to sound doctrine, not according to inherently secular and unbiblical approaches.

For more on this, we refer you to: The Statement on Social Justice & the Gospel

Statement on social justice