Doctrinal Evaluation Examination

(C) A person can have eternal life, be spiritually saved, and be assured of heaven solely by receiving Jesus Christ as the only Lord, God, and Savior—apart from any addition of good works. Salvation is entirely by grace through faith, “not a result of works, so that no one may boast” (Ephesians 2:8–9), and is grounded in Christ’s finished work, not human effort (Titus 3:5). Yet when a believer receives the Holy Spirit, an immediate change begins within: the Spirit awakens the heart to God’s holiness, producing a hatred for sin and a longing for righteousness. This inner conflict is described by Paul when he admits, “I do the very thing I hate” (Romans 7:15), showing that while sin still lingers in the flesh, the new nature despises it. From that moment, faith is no longer hidden but begins to express itself through works, not as a means of salvation but as the evidence of it (James 2:17–18). Thus, the journey of transformation is lifelong, as the Spirit conforms believers more and more into the image of Christ (2 Corinthians 3:18).
(B) The doctrine of the Trinity teaches that God is one in His divine nature as Yahweh, the self-existent One, yet exists eternally in three distinct divine Persons: the Father, the Son, and the Holy Spirit. Scripture affirms both God’s oneness—“Hear, O Israel: The LORD our God, the LORD is one” (Deuteronomy 6:4)—and His tri-personal nature, as seen in Jesus’ command to baptize “in the name of the Father and of the Son and of the Holy Spirit” (Matthew 28:19). Each Person is fully God, sharing the same divine essence, yet they are personally distinct, as Paul blesses the church with “the grace of the Lord Jesus Christ, the love of God, and the fellowship of the Holy Spirit” (2 Corinthians 13:14). Thus, the Trinity is not three gods, but one God in three coequal and coeternal Persons—an eternal unity of divine being revealed in the Scriptures.
(B) No. It is not a requirement to completely turn away from all wicked activities in order to obtain eternal life, for salvation comes by faith alone in Jesus Christ. Scripture declares, “Whoever believes in him shall not perish but have eternal life” (John 3:16), showing that eternal life is received through faith, not works. Yet when a person truly believes and receives this gift, the Holy Spirit immediately begins to transform the heart, producing a new desire to detest and hate sin. Paul affirms that “the Lord knows those who are his,” and that “everyone who names the name of the Lord must turn away from wickedness” (2 Timothy 2:19), not as a prerequisite for salvation but as its evidence. This does not mean believers instantly reach perfection, for the flesh still battles against the Spirit (Galatians 5:17), but it does mean that a genuine spiritual struggle begins within, marking the reality of new life in Christ.
(D) A believer can pray to, worship, and have fellowship with the Holy Spirit because He fully shares the divine nature of Yahweh, the self-existent One. Scripture shows that the Spirit is not merely a force but a distinct divine Person within the Godhead, possessing intellect, emotion, and will, just as the Father and the Son do. He speaks and sends (Acts 13:2–4), can be grieved (Ephesians 4:30), and exercises sovereign will in distributing spiritual gifts (1 Corinthians 12:11). Peter also identifies lying to the Holy Spirit as lying to God Himself (Acts 5:3–4), affirming His full deity. As such, Christians are called into communion with Him (2 Corinthians 13:14), worship in His presence (Philippians 3:3), and live by His guidance (Romans 8:14). Thus, the Holy Spirit is to be prayed to, worshiped, and obeyed, for He is truly Yahweh and the third divine Person of the eternal Trinity.
(C) Jesus is the Son, the second Person of the divine Trinity, eternally distinct yet equal with the Father and the Holy Spirit. Scripture reveals Him not only as the promised Mighty God (Isaiah 9:6) but also as the Almighty who is coming (Revelation 1:7–8). While fully divine, Jesus is not the Father nor the Spirit, but the Son—coequal and coeternal within the Godhead. At His baptism, the Father spoke from heaven and the Spirit descended upon Him, clearly distinguishing the three Persons while affirming their unity (Matthew 3:16–17). Likewise, Jesus commanded baptism “in the name of the Father and of the Son and of the Holy Spirit” (Matthew 28:19), showing their shared essence and divine authority. Thus, Scripture affirms that the Son is truly God, yet personally distinct from the Father and the Spirit within the eternal Trinity.
(D) The word “God” in Scripture can be understood in two distinct ways. First, it can refer to the divine nature shared by each of the three Persons of the Trinity—the Father is God, the Son is God, and the Holy Spirit is God. For example, lying to the Holy Spirit is described as lying to God Himself (Acts 5:3–4), and the eternal Word who became flesh is also declared to be God (John 1:1, 14). Second, the word “God” can refer specifically to one Person of the Trinity, such as when we read, “God so loved the world that He gave His only Son” (John 3:16), where “God” refers to the Father. In both uses, the Bible consistently shows that the one divine essence is fully possessed by three distinct Persons. This unity is reflected in the singular pronouns used for God—“I,” “me,” “him,” and “he” (Genesis 15:7; Genesis 9:12; Numbers 3:13; Isaiah 45:5)—because the three Persons are perfectly one in being. As Moses declared, “Hear, O Israel: The LORD our God, the LORD is one” (Deuteronomy 6:4). Thus, while “God” may at times point to the shared divine nature and at other times to a particular Person, both usages uphold the mystery of the Trinity: three Persons in composite unity, yet one God.
(C) The nature of Jesus Christ is that He is truly God and truly man, a mystery known in theology as the hypostatic union. Scripture clearly affirms His full divinity: “In the beginning was the Word, and the Word was with God, and the Word was God” (John 1:1), and again, “In Him the whole fullness of deity dwells bodily” (Colossians 2:9). At the same time, it testifies to His genuine humanity, for He “emptied Himself, by taking the form of a servant, being born in the likeness of men” (Philippians 2:7). This union of divine and human natures in one Person means that Jesus is fully able to reveal God to us (John 1:18) and to represent humanity before God as our perfect mediator (1 Timothy 2:5). Thus, the hypostatic union is essential to the gospel: only One who is both God and man could accomplish our redemption.
(A) Yes, sound doctrine and genuine transformation always go together, for the truth of Christ and the power of His Spirit cannot be separated. Scripture teaches that only the real Jesus, the one foretold by the prophets and proclaimed by the apostles (Acts 10:43; Ephesians 2:20), can bring about true salvation. Paul warned against “another Jesus” or a distorted gospel (2 Corinthians 11:4; Galatians 1:6–9), because false doctrine produces false conversions. But when a person receives Christ as He truly is, the Spirit brings new birth, fulfilling Jesus’ words: “Unless one is born again, he cannot see the kingdom of God” (John 3:3). This new birth results in visible change, as Paul declares: “If anyone is in Christ, he is a new creation; the old has passed away, behold, the new has come” (2 Corinthians 5:17). Thus, sound doctrine not only informs the mind but also transforms the heart and life, as God’s grace teaches us to “renounce ungodliness… and to live self-controlled, upright, and godly lives” (Titus 2:11–12).
(B) No, not every sincere or morally good person from other religions automatically attains heaven, because salvation is not based on human effort or virtue. Scripture declares that even our best righteous deeds are “like filthy rags” in God’s sight (Isaiah 64:6), revealing that human goodness alone cannot meet the holy standard of God. Eternal life comes only through faith in Jesus Christ, who alone provides perfect righteousness to those who believe (Romans 3:22–24). Thus, while moral living is commendable, it cannot substitute for the redemptive work of Christ, for it is His righteousness, not ours, that grants entrance into God’s presence.
(A) Jesus Christ’s resurrection demonstrates that He rose physically from the dead, not merely as a spirit or a vision. Scripture records Jesus’ own declaration: “Destroy this temple, and in three days I will raise it up” (John 2:19), referring to His body as the temple, which was physically raised. The Gospels further affirm His bodily resurrection through eyewitness accounts—He ate with His disciples (Luke 24:42–43), invited Thomas to touch His wounds (John 20:27), and appeared in His physical body over a period of forty days (Acts 1:3). These accounts confirm that the resurrection was a tangible, historical event, proving Jesus’ victory over death and validating His claims to divinity and salvation.
(B) No, speaking in tongues is not a reliable way to determine whether a believer truly has the Holy Spirit, because outwardly imitated expressions can be misleading. Scripture warns against relying solely on external appearances, as God alone knows the heart (1 Samuel 16:7). There are individuals who mimic the tongues of genuinely Spirit-filled believers, and various religious cult groups, including Oneness Pentecostals and some Roman Catholic Charismatics, also claim to speak in tongues, in ways that are not Spirit-inspired. Paul emphasizes that spiritual gifts, including tongues, are given for edification and must be exercised in truth and love (1 Corinthians 14:22–25). Ultimately, the authenticity of one’s experience with the Holy Spirit is known only to the Lord and the individual, not by external observation or imitation.
(A) Yes. Believers in the New Testament gave cheerfully and generously, often exceeding the tithe, because they were no longer under the Law but under grace. Scripture shows that Jesus did not abolish the Law but fulfilled and surpassed it, setting a higher standard for the heart and intentions of His followers (Matthew 5:17–20). Under this new covenant, giving is motivated not by obligation but by love and willingness, as Paul exhorts: “Each one must give as he has decided in his heart, not reluctantly or under compulsion, for God loves a cheerful giver” (2 Corinthians 9:7). This principle allows believers to give freely, even beyond ten percent, reflecting true stewardship, generosity, and the liberty that comes from the Spirit rather than legal requirement. The emphasis shifts from a fixed percentage to the attitude of the heart and the joy of contributing to God’s work.
(B) No. The sacrament of water baptism serves as a powerful symbol of the believer’s identification with the death, burial, and resurrection of Jesus Christ. When a person receives Jesus into their life, they die to self and are united with Him spiritually (Romans 6:3–4). Immersion under water represents burial with Christ, signifying the believer’s old life being put to death, while being raised out of the water symbolizes resurrection and the beginning of a new life in Christ, empowered to walk in righteousness (Colossians 2:12). Baptism does not save, but it visibly demonstrates the inward reality of salvation and the transformative work of Christ in the believer’s life, making it a public testimony of faith and spiritual renewal.
(B) False. The Name Yahweh means “the self-existent One,” emphasizing God’s eternal, uncreated nature as the Creator of all things (Exodus 3:14). This divine Name belongs exclusively to the triune God, the Father, the Son Jesus Christ, and the Holy Spirit, revealing their shared deity and eternal unity. Scripture affirms the oneness of God in His essence: “Hear, O Israel: The LORD our God, the LORD is one” (Deuteronomy 6:4), while also attributing divine authority and identity to the Son and the Spirit (John 8:24; Psalm 95:7–11; Hebrews 3:7–11). Therefore, the personal and divine Name Yahweh is not limited to the Father alone but is fully possessed and shared by all three distinct Persons of the Trinity, reflecting their coequality, coeternity, and unity in the Godhead.
(B) False. The Bible is not merely a book that contains the word of God; it is the very Word of God. As Hebrews 4:12 affirms, “For the word of God is living and active, sharper than any double-edged sword,” showing that Scripture itself carries divine authority and power. Dr. Walter R. Martin explains, "However, the Bible is called the Word of God because the whole transcript is an inspired, faithful, and infallible record of what God determined essential for us to know about Himself, the cosmos in which we live, our spiritual allies and adversaries, and our fellow man." Every part of Scripture is God-breathed (2 Timothy 3:16), not simply inspired in thought, but authoritative in content, guiding believers in truth, morality, and salvation. Thus, the Bible is not a human compilation about God; it is God’s self-revelation to mankind, trustworthy in all that it declares.