Frontier Church stands in the tradition of historic Biblical Christianity. About the Bible, this means we believe that God authored the Bible through men without error. About God, this means we believe that God is eternal and triune: Father, Son, and Holy Spirit. About salvation, we believe that God's plan of redemption was achieved through Jesus Christ on the cross. Frontier Church additionally celebrates these five core doctrines:
We believe with enthusiasm that God is most glorified in us when we are most satisfied in him. The theological jargon we use to describe this belief is Christian Hedonism. Think about this: we all make a god out of what we enjoy most. Ultimately then, we want to make God our God, not by suppressing our pursuit for joy, but by seeking after the greatest joy—joy in him.
By emphasizing God’s joy, we mean that our church should pursue joy, and pursue it with all our might and vigor. Does that sound like a foreign language coming from the church? But our hedonism is counter-cultural and Christian: we find our greatest joy only in God. As John Calvin once wrote, “If God contains the fullness of all good things in himself like an inexhaustible fountain, nothing beyond him is to be sought by those who strive after the highest good and all the elements of happiness.”
As a church that emphasizes God’s joy, we know that everyone longs for happiness. And from the pulpit, in community groups, and in our living rooms we will never tell our church to deny or repress that desire. It is never a problem to want to seek satisfaction. The problem is not joy, it is settling for shallow satisfaction by quenching ourselves with stuff that doesn't bring hearty, lasting, enduring joy. We believe that everyone who wants satisfaction should not give up seeking it, but should instead come enjoy the grace of God instead of petty things for their joy. Joy in Jesus will be the mark of our preaching, teaching, worship, and community groups.
(Psalm 85:6; Romans 15:10; Philippians 4:4; Deuteronomy 28:47; Psalm 51:8; Psalm 100:2; Acts 2:28; Matthew 13:44; Matthew 25:21; John 15:11; John 16:24; James 1:2; Galatians 5:22)
We believe with enthusiasm that the gospel is the good news. And the good news is the message of what God has accomplished for sinners through the sinless life, sacrificial death, and bodily resurrection of Jesus Christ. Can you imagine, a perfectly restored relationship with the God of the universe on the basis of Jesus’ victories? It’s almost too good to be true! And so this news is what the world needs for its morning, afternoon, and evening news everyday. This is the message you will hear over and over again at our church, each time in a different color, shape, story, or passage of scripture. We are prone to wander, we are prone to leave the God we love, and the gospel is the message that our hearts and heads need as a daily reminder. As Martin Luther once wrote, “We need the gospel everyday because we forget the gospel everyday.”
This Gospel is not only the instruction manual for how people are saved. It is also the truth and power by which people are further sanctified; it is the truth of the Gospel that enables us to do with joy what is pleasing to God and to grow in progressive conformity to the image of Jesus. This means that the gospel is not one class that the Christian takes and graduates from, but is the building in which all the classes take place. The theological jargon we use to describe this is gospel-centrality.
The salvation offered in this gospel message is delivered by grace alone, received through faith alone, and found in Christ alone. There is no ordinance, ritual, work, or any other activity on the part of man that is required in order to be saved.
(Mark 1:1; Luke 24:46-47; John 3:16-18; Romans 1:16-17; Romans 1:18-25; 1 Corinthians 1:18-25; 2:2; 15:1-4; 2 Corinthians 4:1-6; 9:13; Galatians 1:6-9; Ephesians 1: 7-10; Colossians 1: 19-20; 2 Timothy 1:8-14; 2 Peter 3: 11-13 Jude 3-4; Revelation 21-22)
We believe with enthusiasm that the church has a clear calling to look beyond its own immediate community to the neighborhood, the city, and the world as a whole. Mission is not an optional program or an extracurricular class in the church, but an essential element in the identity of the church. In order to elevate mission to its proper place in the church, it is helpful to think this way: the church does not have a mission, but that the mission has a church. Our calling is to make Jesus known through the gospel and, by the power of the Holy Spirit, to bring his lordship into every dimension of our lives.
We hope to fulfill this mission through the planting of churches that plant churches and the training of their leaders.
We also believe we are responsible to neither retreat from our culture nor to conform to it. Instead, through the Spirit and the truth of the gospel, our calling is to engage the world boldly as we seek its transformation and submission to the lordship of Christ. The orientation of the church is to be radically outward, and the theological jargon we use to describe this is missional church. We are not just in the city, but we are for the city.
(Isaiah 52:7; Matthew 10:5-25; 28:18-20; Luke 4:18-19; 24:46-47; Acts 28:31; Romans 10:14-15; 2 Corinthians 10:4-5; Galatians 2:10; Ephesians 3:10; 4:11-16; 2 Timothy 4:1-5; Hebrews 10:23-25; 1 Peter 2:4-5, 9-10)
We believe with enthusiasm that God chose us in Christ before the foundation of the world. His choice was unconditional: not on the basis of foreseen faith and according to his sovereign good pleasure and will. The good news is about God’s work and not ours, and this is what makes this news so good!
We believe that through the work of the Holy Spirit, God will draw the elect to faith in Jesus. He will graciously and effectually overcome their stubborn resistance to the gospel so that they will most assuredly and willingly believe. We also believe that Christians will imperfectly persevere in belief and remain in the security of their salvation by grace through faith. The theological jargon we use to describe this is Calvinism; forgive the label, but don’t miss the truth.
We believe that God’s sovereignty in this salvation does not diminish the responsibility of people. Neither does it marginalize the necessity and power of prayer and evangelism. Instead, it reinforces and establishes them as the ordained means by which God accomplishes his ordained ends. God’s sovereignty does not make works unnecessary; it makes them possible. God’s sovereignty is the gasoline for the fire of our responsibility.
(John 1:12-13; 6:37-44; 10:25-30; Acts 13:48; 16:30-31; Romans 3-4; 8:1-17,31-39; 9:1-23; 10:8-10; Ephesians 1:4-5; 2:8-10; Philippians 2:12-13; Titus 3:3-7; 1 John 1:7,9)
We believe with enthusiasm that both men and women are together created in the divine image. Therefore, they are equal before God as persons, possessing the same moral dignity and value, and have equal access to God through faith in Christ. Men and women are the recipients of spiritual gifts designed to empower them for ministry in the local church and beyond. Though men and women are equal in value, they are wonderfully unique in their design. In the Bible, this beautiful difference in design leads to female empowerment and male leadership. The theological jargon we use to describe this is complementarianism.
Practically, this means that both husbands and wives are responsible to God for spiritual nurture and vitality in the home. But God has given to the man primary responsibility to lead his wife and family with the leadership and sacrificial love characterized by Jesus. This principle of male headship should not be confused with, nor give any hint of, domineering control. Rather, it should be the contrary: the loving, tender and nurturing care of a godly man who is under the kind and gentle authority of Jesus Christ.
The Elders/Pastors of each local church have been granted authority under the headship of Jesus Christ to provide oversight and to teach/preach the Word of God in corporate assembly for the building up of the body. The office of Elder/Pastor is restricted to men, and the calling is to lead in such a way that women flourish as a result. Spiritual leadership is a call to radical sacrifice, and the Bible teaches that men are to be the first to die on the frontlines.
(Genesis 1:26-27; 2:18; Acts 18:24-26; 1 Corinthians 11:2-16; Galatians 3:28; Ephesians 5:22-33; Colossians 3:18-19; 1 Timothy 2:11-15; 3:1-7; Titus 2:3-5; 1 Peter 3:1-7)