Immanuel Classical School (Bend, OR) - Statement of Faith

Doctrinal & Belief Statements Immanuel Classical desires to attract families, students, and staff from across Orthodox Christian traditions. The following statements of faith and beliefs shape the boundaries of our theological identity and Christian practice for the purpose of unity in Christ. These statements establish those primary doctrines taught with authority within our school community. We defer other secondary doctrines (e.g. church governance, the sacraments, gifts of the Spirit, etc.) to the families and their local churches for final authority.

We will be using the Westminster Shorter Catechism for foundational theological understanding.

Statement of Faith Each teacher and family must affirm or, when holding a different position, must provide a written statement of position.

The Scriptures The Bible is the inspired, inerrant, and authoritative Word of God. It is the final authority for all matters of faith and practice, revealing God’s will and the way of salvation. The 66 books of the Old and New Testaments alone are divinely inspired, complete, and sufficient for life and godliness. The Holy Spirit guides interpretation, and Scripture must be understood in light of itself. God has preserved His Word through the ages, ensuring its purity and reliability. 1. 2 Timothy 3:16–17; 2 Peter 1:20–21; Hebrews 4:12; Isaiah 40:8; Psalm 119:105 2. Revelation 22:18–19, Psalm 119:130, Matthew 24:35; 1 Peter 1:25.

The Godhead There is one true God, eternally existing in three persons: Father, Son, and Holy Spirit—each fully and equally God, yet distinct in role. Deuteronomy 6:4; Matthew 28:19; 2 Corinthians 13:14.

The Father, God We believe in God the Father, the creator and sustainer of all things. He is sovereign over all creation, and works all things according to His will. In love, He planned and accomplished a plan for the redemption of humanity by sending His Son to save the world and His Spirit to dwell within those who believe. As Creator and Sustainer, He gives life and breath to everything, and it is in Him that we “live and move and have our being.”

Genesis 1:1, Isaiah 46:9–10; Ephesians 1:11, John 6:44; Galatians 4:4–6, Acts 17:25 & 28

The Son, Jesus Christ Eternally begotten of the Father, fully God and fully man. Jesus was supernaturally conceived by the Holy Spirit and born of a virgin. He was characterized by mighty works, signs, and wonders performed in the power of the Holy Spirit. He lived a sinless life, died for our sins, was buried and on the third day He rose bodily from the dead, showing His resurrected body to His disciples before ascending to heaven and being seated at the right hand of the Father. He alone mediates between God and man and will return to judge the living and the dead.

Galatians 4:4–6, John 1:1–3; Colossians 2:9; Hebrews 1:3, Isaiah 7:14; Matthew 1:23, Hebrews 4:15; 1 Peter 2:22, 1 Corinthians 15:3; 2 Corinthians 5:21, 1 Corinthians 15:3; Luke 24:39; Romans 8:34, 1 Timothy 2:5; Hebrews 9:15; Hebrews 7:25, Acts 17:31; 2 Timothy 4:1; Revelation 20:11–15

The Holy Spirit We believe that God the Holy Spirit convicts people of sin and regenerates, baptizes, indwells, seals, and sets apart believers unto a holy life; keeps and empowers believers to obey God’s commands day by day; is the Teacher of the Word of God and the Guide for daily living; and is the Comforter, the One who manifests God’s presence in the life of believers.

John 16:8-11, 1 Cor 12:12-14, 2 Cor 3:6, Romans 8:9, Eph 5:18

Creation & The Fall of Man We believe that man was created by a direct and intentional act of God in His image, not from previously existing life, that all men sinned in Adam (the historical father of the entire human race) and thus incurred both physical and spiritual death. All mankind are alienated from the life of

God, are spiritually dead, and cannot enter the kingdom of God unless they are born of the Holy Spirit through belief in the atoning work of Jesus (see “Salvation” section that follows).

Genesis 1:26-27, Rom 3:22-23, 5:12, Eph 2:1-3,12, John 3:3, Eph. 2:1-10

Salvation Salvation is by grace alone, through faith alone, in Christ alone. Salvation is a gift of God - not by works, so that no one can boast. Christ’s atoning death satisfies divine justice against sin and thus reconciles sinners to God. Good works do not contribute to salvation but are the evidence of genuine faith. Ephesians 2:8–9; Romans 3:28; Acts 4:12; John 6:44 Romans 3:25–28; 1 John 2:2; 2 Corinthians 5:18–19; Colossians 1:21–22; Ephesians 2:8–10; Titus 3:5, Romans 11:6; James 2:17. Romans 10:9-10

Sanctification Sanctification is the process of ever increasing Christlikeness. We believe that the Holy Spirit sanctifies the hearts of believers by removing the corruption of sin and working to make us more like Christ, enabling us to do good works and to live lives exemplified by the fruits of the spirit.

Sanctification is a “long obedience in the same direction.”* It unfolds as a lifelong process in which the Holy Spirit works to conform believers in Christ’s image until we see him face to face.

1 Thessalonians 4:3 Ephesians 4:24; I Corinthians 10:13; II Corinthians 5:17, 7:1; I Thessalonians 5:23; Hebrews 2:11 *Eugene Peterson

Resurrection & Eternal Life We believe in the bodily return of Jesus Christ to earth as the Judge of all humankind; the bodily resurrection of the just to the eternal presence and joys of God; and the bodily resurrection of the unjust to everlasting punishment, banished from the presence of God. 1. John 5:28, 29 2. Colossians 3:4.(more scripture references)

The Church We believe in the spiritual unity of all believers in our Lord Jesus Christ as expressed through the church, the body of Christ. The church is both universal (invisible), encompassing all believers across time, while also functioning through visible, organized assemblies. The Church exists to glorify God by growing in unity, maturity, and love and continuing the work of Christ in the world through the proclamation of the Good News of the Gospel.

1. John 17:20-23 2. Acts 2:42–47; Hebrews 10:24–25 3. Matthew 28:19–20; Acts 1:8; Ephesians 4:12-13

Statement of Beliefs (those which the family and faculty must agree to uphold) Immanuel Classical believes that all matters of faith and conduct must be evaluated on the basis of the Holy Scripture, the Old and New Testaments (“Holy Scripture”), which is our infallible guide.

Because Holy Scripture does speak to the nature of human beings and their sexuality, it is imperative that we correctly understand and articulate what Holy Scripture teaches on these matters. We are committed to the home and family as set forth in Holy Scripture. 2 Timothy 3:16–17

On Gender Immanuel Classical believes that God created mankind in His image: male (man) and female (woman), sexually different but with equal personal dignity. Consequently, we believe that professing Christians should affirm their biological sex and refrain from any and all attempts to physically change, alter, or disagree with their predominant biological sex.

Genesis 1:26-28, Romans 1:26-32, 1 Corinthians 6:9-11

On Marriage Immanuel Classical believes God has ordained and created marriage to exist between one man and one woman, with absolute life-long marital fidelity, including but not limited to premarital sexual relations, cohabitation etc. It is our firm conviction that we uphold the dignity of each individual and their respective Biblical roles in marriage as we embrace the unchanging and long standing principles of scriptural truth.

Genesis 1:27-28, Genesis 2:18-24, Matthew 19:4-9, Mark 10:5- 9, Ephesians 5:31-33

On Sexuality Immanuel Classical believes that God created and ordered human sexuality to the permanent, exclusive, comprehensive, and conjugal “one flesh” union of man and woman, ordered to procreation and biological family, and in furtherance of the moral, spiritual, and public good of binding father, mother, and child. Consequently, we believe that professing Christians should resist and refrain from any and all same-sex romantic relationships, sexual acts, or lifestyles.

Genesis 1:27, Genesis 2:24; Matthew 19:4-6, Mark 10:5-9, Romans 1:26-27, 1 Corinthians 6:9-11, Ephesians 5:25-27, Revelation 19:7-9, Revelation 21:2

On Sanctity of Human Life Immanuel Classical believes that all human life is sacred and created by God in his image. Human life is of immeasurable worth in all its dimensions, including pre-born babies of all gestational ages, the aged, the physically or mentally challenged, and every other stage or condition from conception through physical death. We are therefore called to defend, protect, and value all human life. We believe this is the starting point for all discussions related to the sanctity of life and the imago Dei. Genesis 9:6; Psalm 139; Proverbs 24:11-12; Matthew 6:26; Luke 12:6-7

Statement on Secondary Doctrines Immanuel Classical Statement of Faith outlines the core primary doctrines that we agree to as a community. Secondary doctrines are those doctrines which reflect distinctive denominational differences in otherwise historically-orthodox Christians.

These are not unimportant doctrines and may be discussed and even challenged as students progress in maturity. In the secondary years, we will encourage robust discussion and debate so that students learn to interrogate Scripture, seek truth, and debate in a manner that demonstrates love for their neighbor.

The following list is not exhaustive but should offer some information about the Secondary doctrine discussions that could occur (mainly) at the secondary level.

Age of the Earth We read Genesis 1-3 from the framework of an orthodox Christian perspective. In primary years, we will teach from the perspective of a literal 24-hour day. However, we recognize that there are other biblically plausible views on creation details, and we will expect the discussion regarding other orthodox views to occur in the secondary years, so that students are well-rounded in their understanding.

Eschatology We will teach the imminent return of Jesus and that the dead will be raised to eternal life or eternal judgment. This will expand in the secondary years to discussion of four held views of eschatology: historical premillennialism, amillennialism, and partial preterist postmillennialism. ●​ Historical premillennialism: A non-literal interpretation of the trials described in Revelation, this view holds to the imminent return of Christ after a period of tribulation with a following age of peace where Satan is bound until right before the final judgment. SEE ADDITIONAL INFORMATION ●​ Amillennialism: The millennium is symbolic and represents the time of Church growth that is spiritual rather than physical. Jesus' imminent return will occur after a “millennium” of people coming to Christ. There are many aspects to timing held in this view. SEE ADDITIONAL INFORMATION ●​ Postmillennialism: Satan was bound at the cross; the millennial period is a period of time rather than a literal thousand years. During this millennium, the gospel will spread “to the ends of the earth” until death is defeated, the last to be conquered and put under Jesus’ feet, when the earth will be transformed in the “blink of an eye” with Jesus’ imminent return. This view holds that many of the New Testament prophetic passages were fulfilled by the fall of Jerusalem in 70 AD. SEE ADDITIONAL INFORMATION

Water Baptism We hold that baptism is not salvific. It is the washing with water in the name of the Father, the Son, and the Holy Spirit; it signifies our adoption into Christ, our cleansing from sin, and our commitment to belong to the Lord and to his church. In the secondary years we will discuss the two main positions, credobaptism* and paedobaptism*, as viable, orthodox beliefs. ●​ Credobaptism: This position teaches that baptism is a sign of a believer’s fellowship with Christ in his death and resurrection and should be administered to those who profess repentance toward God and faith in and obedience to our Lord Jesus Christ. Believers are to be baptized in the name of the Triune God by immersion in water. SEE ADDITIONAL INFORMATION ●​ Paedobaptism: This position teaches that baptism is a sign and seal of the covenant of grace.

Immersion into water is not necessary, but is rightly administered by pouring or sprinkling water upon the person in the name of the Triune God. Infants of one or both believing parents are to be baptized, not for salvation, but so that the promised grace of God is exhibited and conferred by the Holy Spirit to such as that grace belongs to, according to God’s own will and in His appointed time. SEE ADDITIONAL INFORMATION

Cessationism & Continuationism We will teach that the Holy Spirit is God, coeternal with the Father and the Son, and that God grants him irrevocably to all who believe and that He is the believer’s Helper who convicts us of our sin, comforts us, guides us, gives us spiritual gifts and the desire to obey God; and he enables us to pray and to understand God’s Word. In the secondary years we will discuss the two main positions concerning the gifts of the Spirit, cessationism and continuationism, as a viable, orthodox belief. ●​ Cessationism is a theological belief within Christianity that certain miraculous spiritual gifts, such as prophecy, speaking in tongues, and healing, ceased to operate after the apostolic age (the first century). Cessationists argue that these gifts were given for a specific purpose during the early church's foundation and are no longer needed after the completion of the New Testament canon and the establishment of the Church. SEE ADDITIONAL INFORMATION ●​ Continuationism is the theological belief that all spiritual gifts described in the New Testament, including miraculous or "sign gifts" like prophecy, speaking in tongues, interpretation of tongues, healing, and miracles, continue to be active and operative in the Church today. It contrasts with cessationism, which holds that such gifts ceased after the apostolic age. SEE ADDITIONAL INFORMATION