Our Doctrinal Statement

• We believe the Bible to be the inspired, the only infallible, authoritative Word of God
• We believe there is only one God, eternally existent in three Persons, Father, Son and Holy Ghost
• We believe in the deity of our Lord Jesus Christ, in His virgin birth, in His sinless life, in His miracles, in His atoning death through His shed blood, in His bodily resurrection, in His ascension to the right hand of the Father and in His personal return in power and glory
• We believe for the salvation of lost and sinful men, regeneration by the Holy Spirit is absolutely essential
• We believe in the present ministry of the Holy Spirit by whose indwelling the Christian is enabled to live a godly life
• We believe in the resurrection of both the saved and the lost, of them that are saved unto the resurrection of life, of them that are lost unto the resurrection of damnation
• We believe in the spiritual unity of all believers in our Lord Jesus Christ

NC4’s Position Concerning Marriage and Divorce

A. Marriage is a Divine Institution

Contrary to some contemporary opinion, marriage is not a human institution that has evolved to meet society’s needs. If it were merely that, it could be discarded when deemed unnecessary. Rather, marriage is God’s idea, and human history begins with the Lord Himself presiding over the first wedding (Genesis 2:18-25).

B. Marriage is to be Regulated by Divine Instructions

Since God made marriage, it must be governed by His commands. In marriage, both husband and wife stand under the authority of the Lord. Unless the Lord builds the house, those who build it labor in vain (Psalm 127:1).

C. Marriage is a Divine Illustration

In both the Old and New Testaments, marriage illustrates the love relationship God established with His people. Israel is depicted as the wife of Jehovah (Isa. 54:5; Jer. 3:8; Hosea 2:19-20), and the Church is called the bride of Christ (Eph. 5:22-32). Christian marriage serves as a “pageant” where the husband reflects Christ’s love and leadership, and the wife mirrors the believer’s love and submission to the Lord. Marriage is an object lesson reflecting the divine-human relationship, and in the mystery of two becoming one flesh, it mirrors the image of God, including the unity of the Father, Son, and Holy Spirit.

D. Marriage is a Covenant

From the earliest chapters of the Bible, covenant defines humanity’s relationship with God and governs the lives of His people. A covenant is a binding agreement based on mutual promises and personal commitment. God’s covenant with Abraham and his descendants is summarized in the statement, “I will be your God, and you shall be my people.” Marriage is called a covenant (Mal. 2:14), the most intimate of all human covenants. Faithfulness is essential, and the focus of the marriage covenant is commitment to vows, even when romance fades. Marriage is sealed by God’s sovereign activity: “What God has joined together, let no man separate” (Matt. 19:6; cf. Mk. 10:9).

E. Marriage is a Whole-Person Commitment – 100% & 100%

God intended marriage to be a total commitment of two people to each other. It is not two solo performances, but a duet, where each gives unreservedly to the other (Gen. 2:25; 1 Cor. 7:3-4). One’s giving is not contingent on the other’s performance or fulfillment of expectations.

F. Marriage is Permanent

“What God has joined together, let no man separate” (Matt. 19:6). The phrase “till death do us part” is not a romantic relic but a reflection of God’s intention (Rom. 7:2-3; 1 Cor. 7:39).

G. Marriage is God’s Unit for Building Society

In both the Old and New Testaments, monogamous marriage is God’s design for perpetuating and prospering humankind (Gen. 1:26-28; Matt. 19:4ff). Civil authorities have a biblical interest in marriage, but the church encourages entering into the covenant under its authority. Couples married outside the church may have their marriage blessed, but civil divorce without biblical grounds is not automatically recognized by the church. Undivorced, separated individuals are not free to pursue other relationships until a divorce is secured.

II. The Bible’s Teaching on Divorce

A. Divorce is Abhorrent to God

Divorce is detestable in God’s sight (Mal. 2:15-16).

B. Divorce is Always the Result of Sin

God never intended divorce, but sin distorted His plan (Deut. 24:1-4; Matt. 19:7-8). Divorce is a result of sin, though not all divorces are themselves sinful. Sometimes divorce is necessary to deal with the sinfulness of a spouse, as God did with Israel: “God gave Israel her certificate of divorce and sent her away because of all her adulteries” (Jer. 3:8).

C. Conditions for Biblically Permissible Divorce

Divorce is a last resort, permitted in only two circumstances:

Sexual unfaithfulness (Matt. 19:9).

Desertion of a believing partner by an unbelieving spouse (1 Cor. 7:15-16).

D. Consequences of Divorce

Divorce violates God’s plan and carries painful consequences. Though forgiveness is available through Christ (1 Peter 2:24), the temporal effects and grief remain. The church ministers to divorced and single-parent families, helping them respond maturely.

E. Reconciliation is Preferred

While Scripture permits divorce under certain conditions, it never commands it. Forgiveness and reconciliation are always preferred (1 Cor. 7:10-11; Matt. 5:44-45).

III. What the Bible Teaches About Remarriage

A. Remarriage after Death

Remarriage is permitted when a former spouse has died (Rom. 7:2; 1 Cor. 7:39).

B. Remarriage after Divorce Prior to Conversion

If divorce occurred before conversion, remarriage may be permitted. A believer becomes a new creation (2 Cor. 5:17) and may remarry if the former spouse is unresponsive to reconciliation (2 Cor. 6:14). Consequences of past sins may persist, so new marriages should be approached thoughtfully with mature counsel.

C. Remarriage for Biblical Divorce

If divorce occurs due to infidelity or desertion by an unbelieving spouse, the offended party is free to remarry (1 Cor. 7:15).

D. Desertion by a Christian Spouse

If a believer is deserted by a professing Christian, the church should follow Matthew 18 for guidance. Persistent disobedience by the deserting spouse places them under 1 Cor. 7:15, allowing the deserted spouse freedom in remarriage decisions.

E. Remarriage when Former Spouse Remarries

If a former spouse remarries, the remaining partner is free to remarry, as reconciliation is no longer possible.

F. Remarriage after Non-Biblical Divorce

If a divorce occurred non-biblically, remarriage is allowed after genuine repentance or if the former spouse refuses reconciliation (1 Cor. 7:15).

G. Separation without Divorce

Sometimes separation is necessary due to destructive relationships or danger to family members, but remarriage is not permitted unless there is biblical justification. Reconciliation should always be pursued when possible (1 Cor. 7:11).

Frequently Asked Questions

A. Is there ever a totally innocent party?

No one is free from sinful conduct, though some sins may nullify the marriage covenant. Both partners should recognize their contributions to conflict.

B. Can divorced persons serve in ministry?

Spiritual, psychological, and relational maturity are key qualifications. Divorce alone does not disqualify ministry involvement (1 Tim. 3:2,7; Titus 1:6).

C. What if two Christians divorce due to incompatibility?

Incompatibility is not grounds for divorce. Reconciliation, counseling, and reliance on Christ are essential.

D. What if a marriage was a “mistake”?

Marriage mistakes are not grounds for divorce. God works all things for good (Rom. 8:28), and “two wrongs do not make a right.”

E. Can divorced couples engage in sexual intimacy?

Sexual intimacy is reserved for marriage. Divorced couples engaging in intimacy outside of marriage is considered fornication (1 Cor. 7:4-7). Couples should consider motivations, reputation, and impact on children.

While recognizing that other churches may practice infant baptism in accordance with their theological convictions, New Covenant Christian Community Church understands Scripture to teach that only professing believers are qualified for baptism. The biblical teaching on baptism can be summarized as follows:

Baptism is an act of obedience to the command of Christ, performed by individuals who have submitted themselves to His sovereignty. It symbolizes the spiritual cleansing and newness of life that believers experience through divine forgiveness, reflecting their identification with Christ in His death and resurrection. Baptism also provides believers with the opportunity to make a formal profession of faith before the church. As a biblical rite of initiation into the body of Christ, baptism is considered a prerequisite for joining the membership of the church.

Although some have drawn parallels between the old covenant practice of infant circumcision and infant baptism, the Bible distinguishes between the two. Circumcision and baptism served different purposes in their respective covenants, and Scripture never equates circumcision of infants with baptism of born-again believers. Nonetheless, New Covenant encourages Christian parents to present their children in a ceremony of dedication, in which God’s blessing is formally invoked and parents publicly commit to raising their children according to Scripture.

Because baptism carries significant symbolic meaning, the Elders require that children have parental approval before being baptized. Proverbs 20:25 warns of the danger of making vows without adequate knowledge, forethought, and reflection. Baptism celebrates the ongoing redemptive life change within our church. The Elders invite new believers and those who have not yet experienced adult baptism to participate by immersion, which vividly illustrates “dying to sin and arising to new life in Christ.”

👉 A Word Concerning Infant Baptism

Some may wonder about the significance of infant baptism. In Scripture, Jesus welcomed children, prayed for them, and instructed His followers to do the same. However, He did not baptize them, nor did He command anyone to do so. Baptism is intended for those who have personally placed their trust in Christ for salvation. If you were baptized as a child, it reflected your parents’ hope that you would one day follow Christ. Your adult baptism can be seen as the fulfillment of that hope and in no way negates the child baptism you received.

Summary: Everyone’s Responsibility, Everyone’s Privilege

Jesus is the shepherd of His sheep, and His personal care is communicated to all believers through the voice of the Holy Spirit. The New Testament uses the term “elder” to describe those tasked with the care, health, and welfare of the church. While elders are commanded to shepherd and care for the church, Scripture does not prescribe specific methods for doing so. This allows flexibility in how elders oversee the church, adapting care and oversight to cultural norms and the dynamics of church life.

At New Covenant, the elders’ primary focus is prayer, care, governance, and vision. Prayer is the foundation of all we do, and elders pray both individually and corporately. Care encompasses all aspects of a person’s spiritual, mental, and physical well-being. Governance covers daily operations, conflict resolution, discipleship, doctrinal matters, and other administrative responsibilities. Vision guides the overall direction of the church and the planning and implementation needed to achieve it.

Elders do not bear the responsibility of care alone. Biblically, shepherding is a shared responsibility, where the chief shepherd’s care is administered by the body of Christ itself. Mutual care—members looking out for and building one another up—is a consistent New Testament theme. Paul modeled this expectation, both giving and receiving care from the body of Christ. Believers are encouraged to help one another, as seen in Romans 15:14, Ephesians 5:19, Colossians 3:16, 1 Thessalonians 5:11–14, 1 Peter 2:9 and 4:10, Hebrews 10:24-25, and 1 John 3:18, among other passages.

The word “pastor” appears only once in the New Testament (Ephesians 4:11), describing one of several leadership roles designed to equip God’s people for ministry and to build up the body of Christ (Eph. 4:11–16). This highlights that the feeding, tending, protecting, and building of the church is not solely the responsibility of elders or professional staff—it is the privilege of the entire body of Christ.

Historically, the term “pastor” has become associated with the primary leader of a church, even though the New Testament uses “elder” for this role. At NC4, we use “pastor” to describe spiritual care and oversight as both an office and an act within the church. Shepherding is a relational process, and meaningful relationships cannot always be maintained by pastoral staff alone. Effective shepherding requires:

Church leadership providing means to access and foster authentic relationships.

Members actively choosing to engage in relationships and take responsibility for one another.

Ongoing identification and training of new leaders.

Commitment of the entire process to Godly oversight.

Small groups serve as the primary environment for authentic relationships to grow. These groups foster love for one another and provide opportunities to respond to needs both inside and outside the group, guided by the gifts of the Holy Spirit.

A small group leader acts as a grassroots pastor, providing care and nurturing interdependence among members. Ministries—such as ushers, music, prayer, youth, and Alpha—function as specialized small groups, with relationships within the ministry being central to its mission.

Every believer has the ability and responsibility to provide pastoral care. At NC4, the typical path for care includes:

Mature personal relationships with other individuals or couples.

Small group leaders, ministry leaders, and fellow group members.

Ministry teams where appropriate (e.g., healing teams, prayer ministries).

Professional staff pastors.

External resources, such as counselors, therapists, or specialized support groups.

While some may face time or willingness constraints, every effort should be made to involve people in small groups. Staff pastors engage in pastoral care such as counseling, visitation, prayer, and care ministries. Their focus is twofold: triaging crisis situations by directing individuals to appropriate care, and overseeing and training leaders. Pastoral staff will not refuse care to anyone entrusted to them; they ensure the family of God is cared for while coordinating additional support as needed.

In summary, as we grow in the family of God and develop biblical relationships, we are called to live out Paul’s understanding of mutual care: “But to each one is given the manifestation of the Spirit for the common good” (1 Corinthians 12:7).

Tithe: In Hebrew and Greek, “tithe” means a tenth. The first instance is in Genesis 14:20, when Abram gave a tenth of the spoils to Melchizedek, the high priest of Salem. It became part of the Mosaic Law in Leviticus, where a tenth of produce, animals, and other yield was given to the Levites to support their work. The Levites, in turn, tithed a tenth of their tenth to the high priest. Note: Our pastors tithe.

Malachi 3:6-12 emphasizes returning to tithing and offerings as key to rebuking those destroying Judah and Jerusalem. Using the tithe as a form of righteousness is condemned (Luke 18:12 – tax collectors; Matthew 23:23). In the New Testament, Jesus challenges believers to give fully, not just a tenth (Luke 18:22), and Luke 12 contrasts storing treasures on earth versus treasures in heaven.

Offerings are gifts or sacrifices given in addition to the tithe. They are often directed toward special needs, such as supporting missions in Haiti or guest speakers. Pledges are also considered offerings. Biblical offerings include daily offerings, Passover, burnt offerings, Sabbath, unleavened bread, peace offerings, New Moon, Pentecost, Feast of Trumpets, Heave and Wave, and Day of Atonement offerings, as well as meal and drink offerings.

Alms: In Hebrew, alms means “righteousness,” and in Greek, it conveys “beneficence” (kindness, goodness). Moses instructed in Deuteronomy 15:11, “Therefore I command thee, saying, ‘Thou shalt open thine hand wide unto thy brother, to thy poor, and to thy needy in the land.’” As poverty increased in Jewish society due to oppression and foreign takeovers, almsgiving became a recognized virtue. Proverbs 19:17 states, “He who is gracious to a poor man lends to the Lord, and He will repay him for his good deed.”

Violating statutes regarding almsgiving was considered a serious sin. Almsgiving is to be practiced in secret (Matthew 6:1-4). At NC4, the L.O.A.F. Fund is a designated way to give alms, supporting those in need quietly and righteously.

NC4 derives its name from the New Covenant between God and his people made in the blood of Jesus Christ. Scripture declares that in this covenant Christ has broken down the “dividing walls of hostility” and created in himself “one new humanity” (Eph 2:14-15), calling people from every nation into his family (Rev 5:9) and pouring his Spirit out on them all (Acts 2:17). This reversed the effects of the Tower of Babel which had made ethnicity, culture and language sources of animosity. Now, unified in Christ, this diversity is a positive source of wonder and glory to God. Indeed, the beauty of our distinctive human heritages will outlast this life even into eternity (Rev 21:26) where a renewed humanity will worship God together with cultural identities intact and where the leaves of the Tree of Life will be for the “healing of the nations” (Rev 22:2). We therefore affirm the foundational Christian truth that the gospel stands opposed to all forms of ethnic, racial and cultural prejudice both in the life of the Church and wider society. Our ethnic and cultural heritages are good gifts to recognize, celebrate and affirm.

Scripture is also extremely clear that God cares deeply for the oppressed and downtrodden. Thus, how one treats issues of mercy and justice is a test that faith in Christ is genuine. The Lord repeatedly exhorts his people that without practicing righteous justice, worship is nothing but an empty ritual (e.g Amos 5:21-24, Matt 23:23). When Jesus declared his mission in Luke 4:18, he said “The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed.” This can apply metaphorically to all humanity as without Jesus we are spiritually destitute, enslaved to sin and blind to our need for God. But Jesus’ own life demonstrates that it applies first and foremost to those for whom it applies literally: the physically poor, captive, blind and oppressed. The Church, which is the body of Christ, is specially called to be a voice for the voiceless and defender of the needy (Prov 31:8-9). Jesus says as we do for the “least of these,” we do for him (Matt 25:40). We therefore affirm the centrality of justice and mercy to genuine faith and recognize that reconciliation, including racial reconciliation, is an essential ministry of the Church (2 Cor 5:19).

Sadly, however, we also recognize the body of Christ has often fallen very short, denying this calling by its actions and attitudes. Racial injustice, inequity and inequality continue to be a blight on our society. Yet we must admit that silence, lack of compassion, inaction and even complicity towards these issues have not been infrequent among professed followers of Jesus. We denounce racial prejudice and injustice in all its forms, be it conscious or unconscious, explicit or implicit, individual or institutional. Racism is evil and a grievous sin to priceless human beings made in the image of God. We break all ties with principalities of ignorance, fear, hatred and violence used by Satan to bring division and discord. We commit to being a church that seeks to listen, learn and act in word and deed for a more just and flourishing society for all.

We affirm the value, beauty and joy of the nations, ethnicities, cultures and languages represented within NC4. In accordance with our name, we commit to pursuing the fullness of what a New Covenant Christian community is, and that this reality would be embodied in our culture, practices and attitudes as a church. To that end we are earnestly discussing strategies to make a kingdom impact on this issue both within the church and in the community.

Walking this out together takes commitment, intentionality and, most of all, humility. We will no doubt make mistakes. But our unity in the Spirit, faithfulness to Christ, obedience to God and love of our neighbor demand nothing less than this pursuit. Only Jesus Christ can offer the hope and healing that humanity so desperately needs. It is only as we are discipled to him that sin is uprooted and we are transformed into the kind of people who act justly, love mercy and walk humbly as He did (Mic 6:8). This is a process of continually applying the gospel to every area of life. So may God enable us to learn, grow and be reconciled in this area, becoming a foretaste of God’s renewed society, so that we can in turn minister the grace and reconciliation of Christ to a hurting world.