DOCTRINAL VIEWS

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Introduction to Our Statement of Faith

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At Christian Publishing House, we are committed to upholding the timeless truths of Scripture as the foundation for all we do. Our Statement of Faith reflects our conservative evangelical convictions, rooted in the inerrancy of the Bible and the unchanging gospel of Jesus Christ. Below, we outline the core doctrines that guide our mission to equip believers, strengthen faith, and proclaim God’s Word with clarity and boldness.

 

FOREKNOWLEDGE

 

Molinism tackles the age-old puzzle of how God’s foreknowledge meshes with human free will, offering a framework named after Luis de Molina that hinges on the idea of middle knowledge—a type of divine understanding that bridges God’s natural knowledge (all necessary truths and possibilities, like "2 + 2 = 4") and His free knowledge (what will happen in the world He creates). Middle knowledge is God’s grasp of counterfactuals—statements like "If Peter were in situation X, he’d freely choose Y"—revealing what free creatures would do in any possible scenario without God forcing their hands. This lets God plan history with precision: He knows how every choice unfolds under any circumstance, so He actualizes a world where His goals—like salvation or judgment—come about through our free actions. Scripture doesn’t spell out middle knowledge explicitly, but passages like Matthew 11:21-23, where Jesus says Tyre and Sidon would have repented if they’d seen His works, nudge toward this idea. Molinism strikes a balance between determinism (where God dictates all) and pure free-will views (where God’s knowledge seems reactive), suggesting He sovereignly picks a world knowing how we’d respond. Critics, though, poke holes: the grounding objection asks what makes these counterfactuals true if not something beyond God’s mind, risking circular logic, while others fret it muddies God’s sovereignty or simplicity. Practically, it’s a game-changer—imagine evangelism, where God knows who’d say yes to the Gospel if given the chance, or prayer, where our pleas align with a plan that respects our freedom. Molinism paints God as a strategist, not a dictator, orchestrating a universe where human choices matter yet His purposes stand firm, blending omniscience and autonomy into a mind-bending harmony that keeps theologians

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THE SCRIPTURES

 

The Bible is the inspired, inerrant Word of God, written by authors who were moved along by the Holy Spirit. As 2 Timothy 3:16 states, the Scriptures are "God-breathed" (Greek: Theopneustos), ensuring divine inspiration. Additionally, in 2 Peter 1:21, it is explained that prophecy never had its origin in human will, but prophets spoke from God as they were carried along by the Holy Spirit (Greek: Pheromenoi hypo pneumatos hagiou). The original languages of Hebrew, Aramaic, and Greek, in which the Scriptures were written, are absolutely inerrant. An excellent literal translation faithfully reflects these original texts, maintaining the integrity and infallibility of God's Word. These original languages, along with a carefully restored critical text and a reliable literal translation, ensure that the Scriptures make no mistakes and are never wrong in any aspect they address, including history, science, geography, and geology. This unwavering accuracy confirms the absolute truth of its teachings and the divine guidance behind its authorship.

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THE FATHER, THE SON, AND THE HOLY SPIRIT

 

At CPH, we believe in the one true God who reveals Himself in three distinct persons: God the Father, God the Son, and God the Holy Spirit. We uphold the doctrine of the Trinity, affirming that God is simultaneously one in essence and three in persons, undivided yet distinct. The Father, the Son, and the Holy Spirit are three distinct persons (hypostases) who share the same divine essence (ousia), existing eternally as uncreated and immaterial. This profound mystery of faith expresses the unity and diversity within the Godhead. Scripture, as the Spirit-inspired Word, reveals this truth through the Father’s creation, the Son’s redemption, and the Spirit’s completed work in delivering the testimony of Christ to the apostles. Together, they act in perfect harmony to accomplish the salvation of humanity, calling us into eternal communion with the Triune God. We reject the notion of the Holy Spirit’s indwelling or ongoing revelation, for believers are guided solely by the inerrant Scriptures, embracing its truths through the mind of Christ acquired by diligent, conservative biblical study.

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HUMANITY AND REDEMPTION

 

CPH holds that humanity is inherently fallen due to sin, yet the good news is that Christ came to pay the full penalty for sin through his sacrificial death on the cross. Because this debt has been paid, God now offers forgiveness and new life as a free gift to all who accept it. As stated in Romans 3:23-24, "For all have sinned and fall short of the glory of God, and all are justified freely by his grace through the redemption that came by Christ Jesus." This foundational truth highlights the boundless grace and mercy extended to humanity through Jesus' atoning sacrifice and victorious resurrection, offering hope and reconciliation to all who seek him.

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SALVATION IS A JOURNEY, NOT A STATE

 

Christian Publishing House holds the view that a true born-again Christian’s salvation is not a static condition but a dynamic path—a journey that begins the moment one accepts Christ as Savior and continues until death or until Christ returns to defeat the final enemy, death itself. This perspective finds strong footing in Scripture, such as Philippians 1:6, which declares, “Being confident of this, that he who began a good work in you will carry it on to completion until the day of Christ Jesus.” This verse underscores the ongoing nature of salvation, portraying it as a process of divine craftsmanship that unfolds over time.

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Far from being a one-time event, this journey involves continual growth, transformation, and sanctification, all under the guidance of the Holy Spirit. As believers walk this path, they are progressively conformed to the image of Christ, a process reinforced by passages like 2 Corinthians 3:18: “And we all, who with unveiled faces contemplate the Lord’s glory, are being transformed into his image with ever-increasing glory, which comes from the Lord, who is the Spirit.” This ongoing work reflects God’s faithfulness to refine and perfect His people, ensuring that salvation is not merely an entry point but a lifelong pursuit of holiness and intimacy with Him. Thus, salvation emerges as a vibrant, active journey—one that demands perseverance, trust, and reliance on the Spirit until its ultimate fulfillment at Christ’s return.

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HEAVEN AND ETERNAL DESTRUCTION

 

At Christian Publishers (CPH), we affirm the biblical teaching of a literal heaven and the reality of eternal destruction, as represented by the concepts of Sheol and Hades. These truths underscore the eternal destinies awaiting humanity based on their response to God’s grace. For those who have been saved through faith in Jesus Christ, the promise of eternal life with God is sure. As John 3:16 beautifully declares, "For God so loved the world that He gave His one and only Son, that whoever believes in Him shall not perish but have eternal life." This verse encapsulates the heart of the gospel—a divine offer of salvation that leads to an everlasting relationship with our Creator.

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In contrast, Scripture also warns of the sobering fate awaiting those who reject this gift. Those who die without being reconciled to God through Christ will face eternal destruction. Matthew 25:46 states, "Then they will go away to eternal punishment, but the righteous to eternal life." The Greek noun kolasis (κόλασις), translated as "punishment," carries a deeper meaning of being eternally cut off from life. It evokes the imagery of lopping off or pruning a branch—severed from the source of life forever. This is not a temporary state but an unending separation from God’s presence and goodness.

 

Our belief in these realities fuels our mission at CPH to proclaim the hope of salvation and the transformative power of the gospel. Heaven is not merely a distant dream but a glorious future for those who trust in Christ, while the warning of eternal destruction serves as a call to repentance and faith. We invite you to explore these truths further and discover the depth of God’s love and justice revealed in His Word.

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VIEWPOINT ON DEATH

 

CPH views death as the complete cessation of all life functions, standing in stark contrast to life itself (Deuteronomy 30:15, 19). In the Bible, the same original-language terms for “death” or “dying” are consistently applied to humans, animals, and even plants (Ecclesiastes 3:19; 9:5; John 12:24; Jude 12; Revelation 16:3). This uniformity underscores a fundamental truth: death is a universal process affecting all living things. However, the Scriptures draw a distinction for humans and animals by highlighting the critical role of blood in sustaining life, declaring that “the soul of the flesh is in the blood” (Leviticus 17:11, 14; see also Genesis 4:8-11; 9:3, 4). Both humans and animals are described as “expiring”—literally “breathing out” the breath of life (Hebrew: nishmath chayyim)—indicating the moment when vitality departs (Genesis 7:21, 22; compare Genesis 2:7). Furthermore, the Bible reveals that death in both humans and animals results from the withdrawal of the spirit, or active life-force (Hebrew: ruach chayyim), which animates the body (Genesis 6:17, footnote; 7:15, 22; Ecclesiastes 3:19). This scriptural depiction presents death not as a transition to another state but as the end of all conscious activity and vitality.

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From this Biblical perspective, what exactly is death? It is noteworthy that these scriptural insights align closely with scientific observations of the death process, lending credence to the Bible’s portrayal. In humans, for instance, when the heart ceases to beat, the blood no longer circulates nourishment and oxygen—sustained through breathing—to the body’s billions of cells. A person whose heart and lungs stop working may be considered clinically dead, but somatic death may not yet have occurred. The individual cells of the body continue to live for several minutes. The person may be revived if the heart and lungs resume functioning and supply the cells with the oxygen they require. After about three minutes, the brain cells—most vulnerable to oxygen deprivation—begin to die, rendering revival impossible. Soon after, the person is dead beyond recovery. Gradually, other cells in the body perish as well, with bone, hair, and skin cells being the last to succumb, sometimes continuing to grow for hours. This scientific progression mirrors the Biblical emphasis on the vital interplay of breathing and blood in maintaining the active life-force (ruach chayyim) within the body’s cells. Yet, it also clarifies that death, as described in Scripture, is not merely the stopping of breath or heartbeat but the ultimate departure of the life-force or spirit from the cells altogether (Psalm 104:29; 146:4; Ecclesiastes 8:8). This convergence of divine revelation and observable evidence reinforces the Bible’s authority, portraying death as the total cessation of life, devoid of any lingering consciousness or mystical persistence—a view that challenges notions of an immortal soul and affirms the dependence of life on God’s sustaining power.

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HELLFIRE

 

CPH's viewpoint on hellfire is that the word "hell" in many Bible translations refers to Sheol or Hades, the common grave of dead mankind, and Gehenna, a symbol of eternal destruction. This is supported by Revelation 20:14, which states, "Then death and Hades were thrown into the lake of fire. The lake of fire is the second death." Hell is not a place of torment but a state of eternal separation from God.

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Some people think "hell" is a scary place full of fire where bad people go to suffer forever after they die. But according to one view, that’s not what the Bible really says. Instead, this view teaches that the word "hell" in many Bible versions comes from old words like "Sheol" (in Hebrew) and "Hades" (in Greek), which just mean the grave where everyone goes when they die. Another word, "Gehenna," is also used, and it stands for being destroyed forever, not burning in pain. The Bible even says in Revelation 20:14 that death and Hades get thrown into a "lake of fire," which is called the "second death." So, hell isn’t about torture—it’s about being gone forever, separated from God.

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Nope, not according to this idea. The Bible’s original words for "hell" just mean the grave—a place where dead people are. And the Bible says dead people don’t feel anything. For example, Ecclesiastes 9:10 says there’s no thinking, planning, or knowing in the grave. Psalm 31:17 adds that it’s quiet there, not full of screams. So, hell isn’t a fiery torture chamber—it’s just silence because the dead don’t know what’s happening.

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God doesn’t punish people with endless burning, according to this view. When God first made humans, like Adam, He said the punishment for breaking His rules was death—nothing more (Genesis 2:17). After Adam messed up, God told him he’d turn back into dust (Genesis 3:19), meaning he’d stop existing. No mention of fire or torment! Later, Romans 6:23 says sin’s punishment is still just death. Once someone dies, their sin is done with (Romans 6:7). No extra suffering needed.

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The Bible says God is all about love (1 John 4:8). Burning people forever doesn’t fit with that. In Jeremiah 32:35, God even says cruel punishments are awful to Him. He wants people to love Him back, not be terrified of some fiery hell (Matthew 22:36-38).

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In the Bible, "hell" sometimes just means the grave. Good guys like Jacob (Genesis 37:35) and Job (Job 14:13) said they’d go there when they died. Even Jesus was in "hell" after He died, before He came back to life (Acts 2:31-32). Clearly, it’s not a bad place in those verses—it’s just where dead people wait.

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Jesus told a story about a rich guy and a poor guy named Lazarus (Luke 16:19-31). Some think it proves hell is real and painful, but this view says it’s just a parable—a made-up tale to teach a lesson, not a true story (Matthew 13:34). Want to know more? Check out an article called “Who Were the Rich Man and Lazarus?”

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Some say hell is feeling separated from God, but the Bible says dead people don’t feel or think anything (Psalm 146:4; Ecclesiastes 9:5). So, they can’t even tell if they’re cut off.

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The Bible talks about nine people who died—went to the grave, or "hell" in some versions—and got brought back to life. If hell was a fiery nightmare, they’d have said something about it. But they didn’t, because they were out cold, like they were asleep (John 11:11-14; 1 Corinthians 15:3-6). No pain, no memories—just nothing until they woke up.

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THE SOUL

 

CPH believes that in the Bible, the term "soul" (Hebrew: nephesh; Greek: psyche) refers to a person, an animal, or the life they enjoy. Genesis 2:7 states, "Then the Lord God formed a man from the dust of the ground and breathed into his nostrils the breath of life, and the man became a living being (nephesh)." This understanding contrasts with the view that the soul is an immaterial part of a human that survives death. Instead, CPH interprets nephesh as encompassing the whole living being—body and breath together—rather than a separate, eternal entity. This perspective aligns with other biblical passages where nephesh is used to describe both humans and animals as living creatures dependent on God’s sustaining power. Thus, the soul is not seen as a detachable component but as the essence of life itself, granted by God’s creative act.

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THE SPIRIT

 

CPH’s viewpoint on the spirit is that the Hebrew word ruach and the Greek word pneuma, often translated as "spirit," refer to various concepts, including wind, the life-force in creatures, and the Holy Spirit. John 3:8 illustrates this: "The wind blows wherever it pleases. You hear its sound, but you cannot tell where it comes from or where it is going. So it is with everyone born of the Spirit." This verse highlights the mysterious, dynamic nature of pneuma, connecting the physical phenomenon of wind to the spiritual reality of God’s presence and power. CPH emphasizes that ruach and pneuma do not necessarily denote a distinct entity separate from the body but rather the animating breath or force that sustains life, as seen in both humans and animals. This interpretation underscores the Spirit as God’s active influence in the world, whether through creation, renewal, or divine inspiration.

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SALVATION

 

CPH believes that God the Father provides salvation through His Son, delivering believers from sin and death. Ephesians 2:8-9 states, "For it is by grace you have been saved, through faith—and this is not from yourselves, it is the gift of God—not by works, so that no one can boast." Salvation is by faith alone in Jesus Christ, with works demonstrating genuine faith. This deliverance is not merely a preservation from physical danger but a profound spiritual rescue from the bondage of sin and the present wicked age. For true Christians, God offers through His Son both liberation from Adamic sin and, for a "great multitude" of faithful servants in “the last days,” preservation through the great tribulation.

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Salvation, by definition, encompasses deliverance from destruction, whether that be from oppressors, persecutors, or the ultimate consequences of sin. Yet, a question arises: Will God, in His great mercy, eventually save all humankind? Some point to 2 Peter 3:9, which says, “The Lord is not slow about his promise as some count slowness, but is forbearing toward you, not wishing that any should perish, but that all should reach repentance.” This reflects God’s merciful desire for all of Adam’s offspring to repent, and He has generously provided forgiveness for those who accept it. However, He does not compel anyone to take hold of this gift. Many reject it, akin to a drowning man pushing away a life preserver. Importantly, the alternative to repentance is not eternal torment but destruction, as the same passage indicates that the unrepentant will “perish” or “be destroyed,” a fate echoed in verse 7’s reference to the “destruction of ungodly men.” Universal salvation, then, is not supported here.

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Further clarity comes from 1 Corinthians 15:22: “As in Adam all die, so also in Christ shall all be made alive.” This speaks of resurrection, not automatic eternal salvation. All whose deaths stem from Adamic sin—excluding those guilty of willful, unrepentant rebellion as described in Hebrews 10:26-29—will be raised, much like Jesus emerged from Hades (Acts 2:31). Yet, not all will seize the opportunity for eternal life. John 5:28-29 warns that some will face a resurrection of “judgment” rather than life. Similarly, texts like Titus 2:11, which mentions “the salvation of all men,” or John 12:32 and Romans 5:18, use the Greek word pas, meaning “all” or “every kind.” Context and harmony with scripture (e.g., Acts 10:34-35; Revelation 7:9-10) suggest “all sorts of” people—every variety—rather than every individual, aligning with the Bible’s broader narrative that salvation is available but not universally accepted.

 

Are there those who will never be saved? Scripture is unequivocal. 2 Thessalonians 1:9 declares that some “shall suffer the punishment of eternal destruction and exclusion from the presence of the Lord.” Revelation 21:8 lists the fate of the unrepentant—murderers, idolaters, liars, and more—as “the second death” in the lake of fire. Jesus Himself warns in Matthew 7:13-14 that the road to destruction is wide and well-traveled, while the path to life is narrow and found by few. These passages underscore that salvation, while offered generously, is not guaranteed to all, as some will reject it outright or fail to endure in faith.

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Finally, does salvation, once received, ensure eternal security? The Bible suggests otherwise. Jude 5 recalls how God saved His people from Egypt only to later destroy those who ceased believing. Matthew 24:13 emphasizes endurance: “He who endures to the end will be saved,” implying that initial faith alone does not secure final salvation. Paul, writing to the “holy ones” in Philippi (Philippians 1:1), urges them to “work out your own salvation with fear and trembling” (Philippians 2:12), a call to humility and perseverance rather than complacency. Hebrews 10:26-27 warns that deliberate sin after receiving truth leaves no further sacrifice, only judgment. Thus, while salvation begins with faith—a gift of grace unearned by works (Ephesians 2:8-9)—it is sustained by obedience and faithfulness, demonstrating that faith is alive and genuine (James 2:14, 26).

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THE RANSOM

 

CPH believes that the most significant ransom price is the shed blood of Jesus Christ. As stated in 1 Timothy 2:6, "He gave Himself as a ransom for all people." Jesus’ sacrifice opens the way for humanity to be delivered from the sin and death inherited from Adam. Through His selfless act, He paid the ultimate price to redeem mankind, offering reconciliation with God and the promise of eternal life to those who accept His gift of grace.

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RECONCILIATION

 

CPH believes in reconciliation, the process of reuniting God and humanity through Christ. According to 2 Corinthians 5:18-19, "All this is from God, who reconciled us to Himself through Christ and gave us the ministry of reconciliation." This sacred act reflects God’s boundless love and grace, offering humanity a path to restore its broken relationship with the divine. Through Christ’s sacrifice, we are not only redeemed but also entrusted with the mission to share this message of unity and healing with the world.

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ATONEMENT

 

CPH believes that atonement is the work of Christ, particularly His death, which restores fellowship between believers and God. Romans 5:11 states, "Not only is this so, but we also boast in God through our Lord Jesus Christ, through whom we have now received reconciliation."

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ACCESS TO GOD'S TRUTH

 

CPH believes that all people have equal access to God's revelation of truth through the careful study of the Bible. 2 Timothy 3:16-17 states, "All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the servant of God may be thoroughly equipped for every good work."

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THE SECOND COMING OF CHRIST

 

CPH believes in the literal Second Coming of Christ when God will judge the wicked, the righteous, and the unrighteous. Revelation 22:12 states, "Look, I am coming soon! My reward is with me, and I will give to each person according to what they have done."

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THE UNEVANGELIZED

 

CPH believes that the unevangelized, those who have not had the opportunity to hear the gospel, will be judged by God, who knows their hearts and intentions. John 5:29 states, "and come out—those who have done what is good will rise to live, and those who have done what is evil will rise to be condemned." These individuals will have an opportunity during the millennium to act on God's Word.

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WATER BAPTISM

 

At CPH, we believe that baptism, derived from the Greek word "ba·ptiʹzein" meaning "to dip" or "to plunge," is a critical outward symbol of one's complete dedication to God through Jesus Christ.

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NO INFANT BAPTISM

 

We affirm that baptism should be reserved for those who can make a conscious decision to follow Christ. Scriptural precedents, such as hearing, believing, and repenting before baptism (Acts 2:14, 22, 38, 41), indicate that these actions are prerequisites, which infants are incapable of performing. Instances of household baptisms (e.g., Cornelius, Lydia, the Philippian jailer, Crispus, and Stephanas) are often cited to support infant baptism. However, those baptized in these households were capable of hearing the word, receiving the Holy Spirit, and expressing belief, activities that infants cannot do (Acts 10:44-46; 16:14, 31-34; 18:8). Paul's reference to children being "holy" by a believing parent (1 Corinthians 7:14) does not imply infant baptism but rather indicates that these children benefit from the parent's faith.

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COMPLETE IMMERSION

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Baptism, as practiced in the early church, involves complete immersion in water. Biblical examples include Jesus' baptism in the Jordan River (Mark 1:10; Matthew 3:13, 16), John baptizing in a location with ample water (John 3:23), and the Ethiopian eunuch's baptism in a body of water (Acts 8:36-40). These instances clearly indicate full immersion, symbolizing a burial and resurrection with Christ (Romans 6:4-6; Colossians 2:12). Historical evidence supports this practice, with early Christian texts and traditions affirming immersion as the mode of baptism.

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THE AUTONOMY AND STRUCTURE OF THE CHURCH

 

Christian Publishing House (CPH) firmly believes in the autonomy of each local church, recognizing that every congregation should govern itself independently under the lordship of Jesus Christ. This principle of self-governance ensures that each church can respond to the unique spiritual needs of its community. However, autonomy does not imply isolation. We also affirm the necessity of a structured collaboration among churches to effectively carry out the Great Commission. Jesus commanded His followers to "go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you" (Matthew 28:19-20). Additionally, Jesus foretold the global proclamation of the gospel in Matthew 24:14, stating, "And this gospel of the kingdom will be preached in the whole world as a testimony to all nations, and then the end will come." Furthermore, Acts 1:8 emphasizes the role of the Holy Spirit in empowering believers to be His witnesses "in Jerusalem, and in all Judea and Samaria, and to the ends of the earth." Therefore, while each church is autonomous, a cooperative structure is essential for fulfilling Christ’s mandate.

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OUR ALLEGIANCE TO CHRIST AND THE WORD OF GOD

 

CPH does not adhere to the teachings or doctrines of any single human leader such as Calvin, Arminius, Wesley, Luther, or any other historical figures. While we respect and learn from the contributions of these individuals to Christian thought, our ultimate allegiance is to Jesus Christ and the authoritative Word of God. As it is written, "For no one can lay any foundation other than the one already laid, which is Jesus Christ" (1 Corinthians 3:11). We are committed to following Christ alone, as He is "the way and the truth and the life" (John 14:6), and we uphold the Bible as the inspired, infallible, and sufficient guide for all matters of faith and practice (2 Timothy 3:16-17).

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THE LORD'S SUPPER

 

CPH holds that the Lord's Supper, also known as Communion, is a profound memorial of the death of Jesus Christ. This sacrament, instituted by Christ Himself, serves as a powerful reminder of His sacrifice on the cross for our sins. As the Apostle Paul wrote, "For whenever you eat this bread and drink this cup, you proclaim the Lord's death until he comes" (1 Corinthians 11:26). Through the partaking of the bread and the cup, believers reflect on the body and blood of Christ, given for the redemption of humanity (Luke 22:19-20).

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EQUALITY AND ROLES IN THE CHURCH AND FAMILY

 

CPH believes in the fundamental equality of all humans before God, affirming that every person is created in the image of God (Genesis 1:27) and is equally valuable in His sight. However, we also recognize the distinct roles assigned by Scripture within the family and the church. The Bible teaches that the husband is to be the head of the household, leading with love and humility, as Christ leads the church (Ephesians 5:23). Additionally, we believe that the leadership roles within the church are reserved for men, as outlined in passages such as 1 Timothy 2:12-14 and 1 Corinthians 14:34-35. This structure is not about superiority or inferiority but about fulfilling God’s ordained order for His people.

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WOMEN CANNOT BE PASTORS, DEACONS, OR TAKE THE LEAD IN THE CHURCH

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The Bible provides clear directives regarding the roles of women in church leadership and teaching. Specifically, 1 Corinthians 14:34-35 instructs women to "keep silent in the churches" and not to speak, but to be submissive, as the law also says. Furthermore, 1 Timothy 2:12 explicitly states, "I do not permit a woman to teach or to exercise authority over a man; she is to remain quiet." This scripture is often interpreted to mean that women should not hold positions where they would be considered authoritative teachers or leaders over men, such as pastors or deacons. Additionally, the qualifications for overseers and deacons listed in 1 Timothy 3 and Titus 1 are given in the context of male gender, using terms like "husband of one wife," indicating these roles were intended for men. This arrangement, as outlined in the Bible, creates a structured order within the church where men are designated to lead and teach in congregational settings, whereas women are encouraged to engage in other significant ministries like evangelizing and teaching other women or children.

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MARRYING IN THE LORD

 

CPH upholds the biblical principle that believers are to marry only within the faith. This conviction is grounded in the apostolic teaching found in 2 Corinthians 6:14, which warns against being "unequally yoked with unbelievers." Marriage is a sacred covenant designed by God, and it is essential that both partners share a common faith in Christ to build a strong and spiritually unified household. As Paul writes in 1 Corinthians 7:39, "A woman is bound to her husband as long as he lives. But if her husband dies, she is free to marry anyone she wishes, but he must belong to the Lord." This ensures that the marriage honors God and that the couple can support each other in their spiritual growth and service to the Lord.​​