Doctrine

1. Scriptures

2.God

3.The Person and Work of Christ.

4. The Person and Work of the HS.

5. Salvation and Security of the Believer.

6. The Church.

7. The Ordinancers of the Local Church.

8. The Personality of Satan.

9. The Eternal State.

10. The Second Coming of Christ.

11. The Millennium.
Rev. 20:4
And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshiped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years.

等候基督再臨、教會被提（結四十七１～５；帖前四13～17）
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前千禧年派教導基督再來，是在地上建立國度
千禧年開始之前會有七年大災難。
基督會在大災難開始時、中期或完結時，第二次降臨地上。
千禧年就是基督在地上建立國度一千年。
千禧年完結後，隨即會有死人復活、白色大寶座審判，之後新天新地開始。

12. The Great Commission.
Jesus calls on his followers to baptize all nations in the name of the Father, Son, and Holy Spirit.

13. Ecclesiastical Separation.
U - Unconditional Corruption

The riches of God’s love are totally corrupted by the idea that God only loves a few—the chosen or the elect, and has no desire at all to see everyone saved. Even those limited in their Bible knowledge are usually familiar with John 3:16, which states, “For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have eternal life.” Verse 17 goes on to say, “For God did not send the Son into the world to judge the world; but that the world should be saved through Him.” These verses make it obvious that God wants the world saved, yet Calvinists insist these verses are only referring to the “world” of the elect. That is absolute nonsense.

In Mark 16:15-16 Jesus says to His disciples, “Go into all the world and preach the gospel to all creation. He who has believed and has been (Holy Spirit) baptized shall be saved; but he who has disbelieved shall be condemned.” Notice the “alls” and notice what saves—faith—to believe or not to believe. The choice is man’s.

In II Peter 3:9, God’s patience is pointed out and Peter states that God is “. . . not wishing for any to perish, but for all to come to repentance.” Notice the words any and all. God wants all to believe. All can believe, and those who believe the gospel will be saved
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The doctrine of separation, especially ecclesiastical, is not a popular doctrine among many, for it sometimes carries the idea of one being belligerent, being superior, unloving, and of course being overly negative. Admittedly, there may be some like this, but this does not cancel the doctrine. Peter may have thought Paul could have been more tactful and caring when Paul “withstood him to the face, because he was to be blamed” Galatians 2:11. Again, saying the truth in love does not always mean the person hears or reads it that way.

The Book of Beginnings is exactly that, for the doctrine of separation appears first in Genesis 1:4 “And God saw the light, that it was good: and God divided the light from the darkness” God, Himself, was the instigator of separation in separating the light from the darkness. This separation, light from darkness, follows through the entire Bible.

When believers present the gospel to the unsaved, the goal is separation. Acts 26:18 “To open their eyes, and to turn them from darkness to light…” Here again the separation is from darkness to light.

Luke 9:49, 50, relates an occurance in the life of the Lord’s disciples that may serve as an example of ecclesiastical separation during this gospel age. The Word says, “And John answered and said, Master, we saw one casting out devils in thy name; and we forbad him, because he followeth not with us. 50 And Jesus said unto him, Forbid him not: for he that is not against us is for us.” Note, Jesus told the disciples not to forbid the man from ministering BUT He did not tell His disciples, to join the man in ministry!

There is no doubt, many non-Baptists, love the Lord
and desire to honour Him and His Word,
BUT it must be understood,
Bible truth declares that
true Biblical local New Testament Church
fellowship and cooperation
is based on doctrine,

Act 2:42
And they continued steadfastly in the apostles doctrine
and fellowship, and in breaking of bread, and in prayers.
都恆心遵守使徒的教訓、彼此交接、擘餅、祈禱。

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Define:are in error.

*The Ecumenical Movement.
The visible unity of the church is the central goal of the ecumenical movement. And while "visible unity" can be understood in various ways, it necessarily involves relationships between churches.

Churches and other ecumenical partners pray, reflect, plan and act together. As a fellowship of some 350 Anglican, Eastern and Oriental Orthodox, Old Catholic, Protestant, independent and united churches, nurturing such relationships is a vital facet of the WCC's vocation to support the churches and the ecumenical movement in their efforts to reach visible unity.

Thus, this programme will encourage relationships with and among its member churches, but also with churches which are not members, Christian world communions, conciliar bodies and other ecumenical agencies; it will support ecumenical initiatives at regional, national and local levels and, in general, seek to promote the coherence of the one ecumenical movement.

*The Charismatic Movement.
Foundational to the movement is the belief that
Christians may be “filled with” or “baptized in” the Holy Spirit
as a second experience subsequent to salvation and
that it will be evidenced by manifestations of the Holy Spirit.

*Neo-Evangelicalism.
In general, a neo-evangelical would be defined as one who has taken a "lower view" of Scripture, has developed a more open, inclusivistic spirit toward liberalism, and has become ecumenical in evangelism efforts. The movement was one born of compromise, nurtured on pride of intellect, growing on appeasement of evil, and doomed by the judgment of God's Word (Lightner, p. 109). In general, the neo-evangelicals "are radical -- theologically, politically, and socially" (Pickering, p. 131). One of the chief spokesmen of neo-evangelicalism would be Billy Graham; chief neo-evangelical scholars would be Edward Carnell, Carl Henry, and Bernard Ramm; major neo-evangelical organizations would be the National Association of Evangelicals (NAE), The World Evangelical Fellowship, the Lausanne Committee, Campus Crusade for Christ, and InterVarsity Christian Fellowship; and major neo-evangelical periodicals would be Christianity Today and Moody Monthly. Following are some of the characteristics and positions of the leading neo-evangelicals (see Overview below) (Where indicated, quotes and excerpts are taken from Biblical Separation: The Struggle for a Pure Church, by Ernest Pickering, pp. 131-138; Neoevangelicalism Today, by Robert P. Lightner, 208 pages; or from a Grace Seminary course syllabus on "Biblical Fundamentalism" by John C. Whitcomb, 1979, pp 1-2.):

*Neo-Orthodoxy.
A Protestant movement that arose during World War I and is closely associated with Karl Barth. It opposes liberalism and advocates certain theological, especially Calvinist doctrines of the Reformation.