The foundation of Christian faith lies in the historicity of the two most important events in the history of mankind: the death and resurrection of Jesus Christ. The Christian faith is based upon the historical claim that Jesus bodily resurrected from death after being dead for three days.
In this article, we will provide good reasons for the belief in the historical authenticity of Christ's resurrection.
Thank you for visiting our site. Our site is dedicated to the questions of the doctrines and practises of the Early Church. However there are different notions and ideas concerning the Early Church. Our understanding of the term 'Early Church' is the idea of Church submitted only to the traditions of the Apostolic teachings; teachings of the Apostles through their words and written epistles (cf. 2 Th 2:15).
Why are we Christians? We are Christians simply because of Christ. We have recognized in His human nature the perfect embodiment of God, which was expressed through His actions, and reported by His closest friends while He was among us. His character, expressed in His actions, also reveals who He is as a God. The highest revelation of God through the history of communication between Him and us was when He revealed Himself in human flesh.
The doctrine of the Trinity is indispensable in Christian theology and practice. It is particularly important in order to understand the doctrine of salvation. God’s salvation of mankind would not be possible unless God was tripersonal, i.e., a triune God manifested as the Trinity: the Father, the Son and the Holy Spirit. Particularly, Christ’s atoning death would not have the power to save mankind if He was not the human incarnation of God, i.e., “God manifest in the human flesh” (1 Timothy 3:16). The teaching that Christ is the incarnation of God presupposes the doctrine of the Trinity.
In this article, we will show that the salvation of mankind from the evil of sin is not possible unless the Trinity is a fundamental divine reality.
This article deals with a biblical justification for the necessity and sufficiency of the house meetings in our Christian gatherings. First, we will give a brief historic perspective on house churches. Then, in the second part, we will examine various passages that are relevant for the topic on house churches. This examination will be the most important one, and consequently a long one. These passages are divided in five groups according to their clarity with respect to the relation between the Church and house. The second part will, thus, be divided into five sections according to the type of passages into consideration. The third and fourth part are concerned with the leadership and the autonomy of a local church.
In this section we are going to look at just some of the practices of the early church believers for approximately the first 250 years of the church. In 313, Constantine issued the Edict of Milan legalizing the practice of Christianity. We have many today that refer to the church fathers as being from this time forward but really the church fathers were the 11 Disciples and Paul, with many co-laborers, not for instance St. Augustine, St. Athanasius, or Gregory of Nazianzen, let alone theologians such as Luther or Calvin.
We believe that the Holy Scriptures, also known as the Bible, represent a body of writings written by prophets and apostles inspired by the Holy Spirit. The Holy Scriptures represent God's revelation of His will to mankind: through the Scriptures we learn to know God and teachings of His Moral Law. We believe that the Holy Bible is the only infallible and final authority for the Church. In other words, we believe in the principle of Sola Scriptura: the Holy Bible is the only infallible source of God's revelation for the post-apostolic Church. We will show that Sola Scriptura is implicitly taught in the Bible, i.e. it can be inferred from certain biblical observations. Moreover, we will provide answers to typical objections against it, objections usually given by the Roman Catholics and Eastern Orthodox.
The first Swiss reformers who later were called anabaptists envisioned a church composed only of believers. Consequently, they rejected pedobaptism, because baptism of children brought the entire population into the church, even if most never became genuine Christians. Ulrich Zwingli, who initially supported antipedobaptism, later reversed his position when he realized that the separation of church and state would be the inevitable result of ending pedobaptism. Bowing to political realities, he began to persecute the people who became known as anabaptists because they baptized ‘again’. These Swiss Brethren denied this was a second baptism, since pedobaptism was meaningless, unbiblical and even fraudulent.
Anabaptists were a large group of Christians who were active before and during the Protestant Reformation. As a group, Anabaptists no longer exist: they were almost completely exterminated during the Reformation. However, those who did survive those terrible persecutions have evolved into many different Christian groups who hold some or all of the Anabaptist ideals, notably Mennonites, the Amish, certain Brethren Churches, and others.
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