Basic Beliefs

A complete understanding of an infinite God is impossible for our limited human minds, let alone able to be expressed in any human language¹. We don’t claim to have a full understanding of the being of God, yet He has revealed enough of Himself through Scripture that we can fully trust Him. ¹ Isaiah 55:8-9; Colossians 2:2-3; 1 Timothy 3:16; Alma 19:31 (LDS Alma 40:3)

God is omnipotent, omniscient, omnipresent, and unchangeable². He cannot lie³ nor will He take away mankind’s free will while in this life⁴. He is good, just, holy, righteous, loving, sovereign, compassionate, merciful, and a great many other things that can be said to describe the absolute perfect being. ² Malachi 3:6 ³ Titus 1:1-2; Ether 1:75 (LDS Ether 3:12); ⁴2 Nephi 1:117-118 (LDS 2 Nephi 2:26)

There is one God⁵ who simultaneously exists as three divine persons, Father, Son and Holy Ghost.⁶ We use the term “person” to denote a unique, thinking, intelligent being. All three persons are God: The Father is called God in 1 Corinthians 8:6 and elsewhere, Jesus is called God in Titus 2:10-13 and elsewhere, the Holy Ghost is called God in Acts 5:3-4 and elsewhere. ⁵Deuteronomy 6:4; 1 Nephi 3:197, LDS 1 Nephi 13:41; ⁶John 5:17-18; Hebrews 1:3; Philippians 2:5-8; Colossians 2:6-9; 1 John 5:7; 3 Nephi 5:27, LDS 3 Nephi 11:27; 2 Nephi 13:32, LDS 2 Nephi 31:21

This concept of God as three distinct persons is best described as a composite unity. The Hebrew word for “one” in Deuteronomy 6:4 is “echad” which has many meanings but it’s root means “united”⁷. The same word is used to illustrate that evening and morning are one day⁸, that grapes in a bunch are one cluster⁹, how two sticks can be one in a hand¹⁰, and how a husband and wife can be one¹¹. In describing the Lord as one, the Bible uses the specific word which allows it to mean a composite unity. At Christ’s baptism all three persons of God are identified as distinct from one another¹². Jesus also teaches us to baptize people in the name of the Father and the Son and the Holy Ghost¹³. They share the being of God and are yet individual divine persons. ⁷Strongs #H259; ⁸Genesis 1:5; ⁹Numbers 13:23; ¹⁰Ezekiel 37:17; ¹¹Genesis 2:24; ¹²Matthew 3:16-17; ¹³Matthew 28:18-20; 3 Nephi 5:25, LDS 3 Nephi 11:24-25

God the Father is an eternal spiritual being, independent of time, space, and matter. He is the author of the master plan for all things. This plan for the salvation of mankind has been since the foundation of the world¹⁴. The Father communicated to mankind his plan and his will through the Son¹⁵ and the Holy Ghost¹⁶. ¹⁴Matthew 25:34; 1 Nephi 3:28, LDS 1 Nephi 10:18; ¹⁵John 12:49-50; ¹⁶John 14:26

Jesus Christ is the only begotten Son of God¹⁷, the express image of God¹⁸, and the Creator of all things¹⁹. As a creator He is the father of all creation while still remaining the son of His heavenly Father²⁰. He communicates the Father’s will to his creation directly and through the prophets, giving instructions for how he wants them to live²¹. While he existed prior to the Creation, at a point in time he took on flesh and blood and entered into his creation as a baby born of a virgin²². Jesus has two natures, divine and human, wherein he is both fully God and fully man at the same time. As a man he lived an example of a life of sinless perfection²³, suffering the temptations and trials of human existence yet enduring to the end. He died on the cross to redeem us from the sin of Adam²⁴ and as an atonement for our sins²⁵. After His death, He was raised from the dead on the third day. By overcoming death, his resurrection provided the way for all mankind to be resurrected and return to the presence of God to be judged by him²⁶. After his resurrection he continued His work by appearing to many in Jerusalem²⁷ as well as scattered groups of the house of Israel in other parts of the world²⁸. At some point in the near future, Jesus will return to the earth to rule as sovereign for a thousand years²⁹. ¹⁷John 3:16; Alma 9:54-55, LDS Alma 12:34-35; ¹⁸Hebrews 1:3; Ether 1:80-81, LDS Ether 3:15-16; ¹⁹Colossians 1:16-17; ²⁰Isaiah 9:6; John 1:1-4, 14:7-10; 1 Corinthians 8:6; Mosiah 8:28-32, LDS Mosiah 15:1-5; Mormon 4:71, LDS Mormon 9:12; Ether 1:77, LDS Ether 3:14; ²¹John 12:49-50; 1 Corinthians 10:4; 3 Nephi 7:5-6, LDS 3 Nephi 15:4-5; Moroni 10:10-12, LDS Moroni 10:10-17; ²²Philippians 2:5-11; 1 Nephi 3:54-62, LDS 1 Nephi 11:14-21; ²³John 13:15; Hebrews 4:15; 3 Nephi 8:49, LDS 3 Nephi 18:16; ²⁴Romans 5:12, 18-21; 2 Nephi 1:115-117, LDS 2 Nephi 2:25-26; Mosiah 8:74-76, LDS Mosiah 16:3-4; ²⁵Romans 3:23-26; Alma 16:206-217, LDS Alma 34:8-16; ²⁶John 5:26-30; 2 Nephi 1:66-79, LDS 2 Nephi 2:4-10; ²⁷Acts 1:3; ²⁸John 10:16; 3 Nephi chapters 5-13, LDS 3 Nephi chapters 11-29; ²⁹Matthew 16:27; Revelation 20:1-6; 1 Nephi 7:55-62, LDS 1 Nephi 22:24-26

The Holy Ghost is a divine person, not a mere power that emanates from God and is identified as the Comforter, and the Spirit of truth in John 16:7,13. The Holy Ghost has a ministry of convicting the world concerning sin, righteousness and judgment³⁰. The Holy Ghost works in the hearts of all mankind to draw them to Christ. The Holy Ghost is also given as an indwelling gift by the laying on of hands of the ministry following baptism³¹, delivers spiritual gifts from the Father that can be used for the edification of the body of Christ³², and calls men into Christ’s priesthood³³. ³⁰John 16:7-11; ³¹Acts 8:14-17; 19:5-6; Moroni 2; ³²1 Corinthians 12:1-11; Moroni 10:7-12, LDS Moroni 10:7-17; ³³Acts 13:1-3

The Scripture, contained in the Holy Bible and Book of Mormon, is the inerrant and inspired word of God in the original manuscripts. It is “profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, throughly furnished unto all good works.”^{1 1}2 Timothy 3:16-17

God moved men by his Holy Spirit to write what he desired to be preserved for the ages². Even though the individual style and expression of the authors are evident, the one mind of God is seen in the conformity of doctrine throughout the Holy Bible and Book of Mormon written over a period of more than 1500 years. They mutually support the existence of each other³. They both contain prophecies which have been fulfilled and are supported by archeological findings. No other holy books can claim the consistency of thought, prophetic accuracy, and archeological corroboration throughout the centuries like the Holy Bible and Book of Mormon can. ²2 Peter 1:21; ³Isaiah 29: 9-24; 1 Nephi 3:192-197, LDS 1 Nephi 13:40-41; Mormon 3:30-31, LDS Mormon 7:8-9

God can speak when, where, and through whom He may choose. He inspires men to write in every age and among all people, therefore the canon of Scripture is not full⁴. Since God is unchangeable, his scriptures, revelations and commandments are not to be altered by man, nor can they be contradictory. The Holy Bible and Book of Mormon are the standard by which any purported revelation or prophecy is measured⁵. The scripture, as God’s word, is the final source of authority for Christians concerning faith, practice, and doctrine. ⁴2 Peter 1:19-21; Acts 2:17-18; 1 Nephi 3:26-32, LDS 1 Nephi 10:17-19; 2 Nephi 12:64-72, LDS 2 Nephi 29:10-14; ⁵Isaiah 8:20; 2 Nephi 2:19-23, LDS 2 Nephi 3:12

The Church of Christ uses the authorized King James version of the Holy Bible and the authorized 1990 Independence edition of the Book of Mormon as our standards for scripture.

In the beginning God created the Heavens and the Earth¹. Everything that exists came into existence out of nothing by the power and will of the Father through His Son, Jesus Christ². This creation is not only physical things, but also includes spiritual things, scientific forces like gravity, and social constructs like nations and governments³. God made the universe with phenomenal precision and beauty and in its original state it was perfectly good (Genesis 1 continually affirms God’s creation as “good”). God made all living creatures “according to their kind” which refutes any idea of macro-evolution or common descent. ¹Genesis 1:1; ²John 1:1-3; 3 Nephi 4:44-45, LDS 3 Nephi 9:15; ³Colossians 1:15-17; Acts 17:24-26

God created human beings in only two genders, male and female, and in his image⁴. Being created in God’s image sets mankind apart from all other living creatures wherein we are more like God in our nature, having both a spiritual and physical component to our being⁵. God also granted human beings the ability to choose whether to obey him or not⁶. God established marriage for the first man and first woman, Adam and Eve, and defined it as being a union between one man and one woman⁷. They dwelt in the presence of God in his perfect creation and would have remained in that state eternally had they not sinned⁸. ⁴Genesis 1:26-27; ⁵Genesis 2:7; ⁶Deuteronomy 30:19-20; 2 Nephi 7:40, LDS 2 Nephi 10:23; ⁷Genesis 2:18-25; Matthew 19:3-9; ⁸Genesis 2:16-17; Romans 5:12; 2 Nephi 1:111-112, LDS 2 Nephi 2:22

Sin is defined as disobedience against the commandments of God, willfully or ignorantly¹. Sin by its nature separates mankind from God’s righteous nature and the relationship we were created to have with him². For this reason, God cannot look on sin with the least degree of allowance³. Therefore, God gave a law and commandments which gives mankind the knowledge of sin, to keep them from sin, and the affixed punishment should they disobey⁴. The ways to sin are innumerable, but we know that Satan entices mankind to sin and uses it to bind a person in spiritual bondage or slavery to it⁵. ¹1 Timothy 1:13; Mosiah 1:107-108, LDS Mosiah 3:11-12; 3 Nephi 3:20, LDS 3 Nephi 6:18; 2Isaiah 59:1-2; 3Alma 21:17-18; 4Romans 3:20-23; James 1:12-15; Alma 19:99-100; 5John 8:34; 2 Nephi 1:99-100, LDS 2 Nephi 2:16; 2 Nephi 11:94, LDS 2 Nephi 26:22; Mosiah 2:48-50, LDS Mosiah 4:29-30

Sin entered into God’s creation when Adam and Eve disobeyed God’s commandment by eating the fruit of the tree of knowledge of good and evil¹. This sin resulted in their condemnation by God. In order that they not eat of the tree of life and live forever in a state of sin, they were driven out of the Garden and separated from the intimate presence of God². Mankind became mortal and subject to physical death. The scriptures refer to this spiritual separation from God, and physical death, as the fall of mankind. 1Genesis 3; 2 Nephi 1:101-106, LDS 2 Nephi 2:17-20; ²Alma 9:38-40, LDS Alma 12:22-24

Scripture tells us that “in Adam all die”³, meaning mankind became sinful by nature and, without divine intervention, all would be condemned to eternal punishment. All would be guilty of and punished for Adam’s transgression⁴. God himself provided divine intervention through Jesus Christ so that, while we are affected by Adam’s sin, we have the freedom to choose and act for ourselves. Therefore, we will only be punished for our own sins and not for Adam's transgression⁵ 31 Corinthians 15:19-22; 4Romans 3:23; Romans 5:12; Alma 19:82-90, LDS Alma 42:2-9; 5Deuteronomy 30:19-20; Ezekiel 18:20-21; Revelation 22:11-12; 2 Nephi 1:117-121, LDS 2 Nephi 2:26-27; 2 Nephi 6:10-19, LDS 2 Nephi 9:5-8

Sin separates us from the relationship with God that humanity was created for. Because of the state of all people in sinful rebellion against God, there was a need for mankind to be absolved of Adam’s sin so that each could be judged of his own transgressions and not those of Adam or anyone else. Since God passed the condemnation on mankind, only He could redeem us, or buy us back. Without redemption man would be hopelessly lost and life would have no meaning¹. ¹1 Corinthians 15:19-22; Mosiah 8:28-29, LDS Mosiah 15:1-2

To prepare mankind for redemption, God sent prophets and instituted a law which declared the word of God and told of the coming of a redeemer. They declared faithfully the manner of his coming from his birth, life, sacrifice, death, and resurrection for all mankind so that all people would know in what manner to look forward to the Son of God for redemption². ²Luke 24:44-48; Alma 9:44-59, LDS Alma 12:26-36

The law was the word of God given to mankind from the beginning and contained commandments, ordinances, and sacrifices which pointed to Christ. No work of the law or good deeds was sufficient to put mankind back into the presence of God³, but rather the sacrifices of the law were pointing to the coming of the Messiah who would redeem mankind from the fall⁴. ³Romans 3:20-26; Ephesians 2:8-10; ⁴Galatians 3:23-26; 2 Nephi 11:40-51, LDS 2 Nephi 25:21-27

God, because of His holy and unchanging nature, required an infinite atonement; a perfect, sinless, infinite sacrifice for our redemption. That final sacrifice of the law was nothing less than the death and resurrection of Jesus Christ, the Son of God5. ⁵Matthew 16:13-16; Hebrews 10:1-14; Mosiah 8:28-37, LDS Mosiah 15:1-9; Alma 16:207-217, LDS Alma 34:8-16; 3 Nephi 4:44-52, LDS 3 Nephi 9:15-22

The atonement of Christ, His death and resurrection, had two redemptive aspects. The scriptures are plain that Christ came to redeem us from both spiritual and physical death.^{6 6}Romans 5:8-11; Alma 19:88-114, LDS Alma 42:7-30

The crucifixion of Jesus Christ brought and still brings all mankind spiritual redemption. Spiritual redemption means mankind is brought back into the spiritual presence of God after having been separated by sin. Christ paid the debt of sin so all men could be reconciled to God and be forgiven of their past sins⁷. By acting as our atoning sacrifice (propitiation), Christ took upon Himself the wrath of God who was offended because of our sin. His sacrifice on the cross allows mankind to be reconciled to God through repentance and the remission of sins by the blood of Jesus⁸. 7Romans 3:21-26; Romans 5:6-21; ⁸1 John 1:7-9; Alma 9:52-57, LDS Alma 12:32-35

The redemption from the condemnation of physical death came through the resurrection of Christ from the dead, being the first man that should rise. The scriptures teach that all mankind will be resurrected9, at which time the soul is reunited with the body and all men will become immortal. The resurrection places all men back into the physical presence of God to be judged of their works10. ⁹Job 19:25-27; 1 Corinthians 15:42-58; Alma 9:40-43, LDS Alma 12:24-25; ¹⁰2 Corinthians 5:10; Alma 8:96-104, LDS Alma 11:40-44

Because of these two aspects of redemption we can be saved body and soul, fully recovered from Adam’s sin and our own, acceptable before God through the blood of Jesus¹¹. ¹¹2 Nephi 6:10-19, LDS 2 Nephi 9:6-8

The term ‘salvation’ has been used by various churches to mean a variety of things. The Church of Christ uses the term salvation to mean deliverance from the power of Satan, from sin, and from the consequences of sin.

Given the reality of man’s impotence to do anything about our sin which justly invokes God’s wrath and condemnation upon us, our only hope is that God Himself would provide a way back to Him¹. God has made a way back to Him, a plan of salvation and redemption² through His son Jesus Christ, the “Holy One of Israel”. This is the exclusive path to restoring mankind’s relationship with God³. This restored relationship gives the believer access to power through Christ to overcome Satan⁴ and deliver us from sin and its consequences. We call this salvation⁵. ¹2 Nephi 6, LDS 2 Nephi 9; ²Alma 16:226-227; 19:96-97, LDS Alma 34:30-31; 42:14-15; ³John 14:6; Mosiah 1:115-116, LDS Mosiah 3:16-17; ⁴James 4:7-8; Luke 10:17-19; ⁵Matthew 1:21; 1 John 3:8; Mosiah 2:9-12, LDS Mosiah 4:6-8; Helaman 2:72-73, LDS Helaman 5:10-11

There are several components to salvation that involve the past, present, and future. In each of these components God’s grace plays an integral part. In the New Testament, the word translated as “grace” is the Greek word “charis”, which means “the divine influence on the heart, and its reflection in the life” (Strong’s #G5485). God’s grace works in us to produce in us both the desire and power to do His will⁶. The gift of God’s grace is free, but can only be received through humility, a recognition of the need for a Savior, and obedience to His commandments⁷. This work of grace in us is what perfects us in Christ, but it is always dependent upon our continual cooperation and response of faith and obedience⁸. 6Philippians 2:13; ⁷James 4:6-7; 1 Peter 5:5-6; Ether 5:28, LDS Ether 12:27; Helaman 4:70-71, LDS Helaman 12:23-24; ⁸Romans 5:2; 2 Corinthians 6:1-2; Titus 2:11-15; Moroni 10:29-30, LDS Moroni 10:32-33

When we respond in obedience by confessing our sins, repenting, and asking for forgiveness with faith in Jesus Christ, who brings the grace of God, we are saved from the sins we committed in the past through His sacrifice on the cross.⁹ This also known as justification, which means “to regard as just or innocent”¹⁰, i.e., forgiven. ⁹Romans 3:24-26; Mosiah 2:21-22, LDS Mosiah 4:11-12, Acts 2:37-38; James 2:20-26; 1 John 1:9; 3 Nephi 5:32-43, LDS 3 Nephi 11:31-41; ¹⁰Strong’s #G1344 – dikaioo

A necessary part of this process is the ordinance of baptisms¹¹. Water baptism is a covenant promise and willingness to forsake sinful behaviors¹², be united with the body of Christ¹³, obey His commandments¹⁴, and endure to the end of our life¹⁵. Baptism is for those who are accountable, by age or knowledge¹⁶, and is by immersion following the example of Jesus¹⁷. The act of baptism is symbolic of the death, burial and resurrection of our Lord as we die to our past life, are buried under the water, and are raised to a new life¹⁸, being “born again”¹⁹. After water baptism is the baptism of fire, also called the baptism of the Holy Ghost²⁰. The gift of the Holy Ghost as an abiding Comforter is received through the laying on of hands of the elders,²¹ which helps bring the next component of God’s work of salvation in our lives. ¹¹Mark 16:15-16; John 3:3-5; Hebrews 6:1-2; ¹²Matthew 3:11; Titus 3:3-8; ¹³1 Corinthians 12:13,27; ¹⁴Mosiah 9:39-41, LDS Mosiah 18:8-10; ¹⁵Matthew 24:13; 3 Nephi 7:10, LDS 3 Nephi 15:9; Moroni 8:29, LDS Moroni 8:25-26; ¹⁶Moroni 8:25-26, LDS Moroni 8:22; ¹⁷Matthew 3:16; 2 Nephi 13:7-14, LDS 2 Nephi 31:5-11; ¹⁸Romans 6:3-5; Colossians 3:5-11; Ephesians 4:20-24; ¹⁹John 3:3-7; Alma 5:24-27, LDS Alma 7:14-15; ²⁰John 1:32-34; John 14:16-18; Acts 2:38; 2 Nephi 13:15-20, LDS 2 Nephi 31:12-15; ²¹Acts 8:14-17; 19:1-7; 3 Nephi 8:70-71, Moroni 2, LDS 3 Nephi 18:36-37, Moroni 2

Another component of Salvation is an on-going process throughout our life. This process is also known as sanctification.²² God’s grace works within us through faith in His divine influence upon our heart by the working of the Holy Spirit²³. As we grow spiritually, the Holy Spirit helps us become aware of things in our life that are displeasing to God. These things can then be repented of, forgiven, and overcome through Christ. God’s grace also helps us become aware of areas we need to grow spiritually and enables us to do it²⁴. This process continues throughout our present lives as we endure to the end of our mortal existence. ²²John 17:15-19; 2 Thessalonians 2:13; 1 Peter 1:2; Helaman 2:31, LDS Helaman 3:35; ²³Philippians 2:12-13; Titus 3:5; Mormon 4:93, LDS Mormon 9:27; Moroni 6:4; ²⁴2 Peter 1:3-11; Romans 5:1-5

During our life we experience the blessings of God’s grace through our trials²⁵. This sometimes may come in the form of chastisement but will ultimately be for our good²⁶. Because of our human frailty and disposition to sin, in moments of weakness we may sin again. However, we are protected from the power of Satan to bind us because the opportunity for repentance and forgiveness is always available as long as we are alive²⁷. 251 Peter 5:5-10; 26Hebrews 12:6-11; Mosiah 11:23-24, LDS Mosiah 23:21-22; 27Mosiah 11:139, LDS Mosiah 26:30

Living a life of faith requires obedience to His commandments. This is called righteousness, and is evidence of our faith in Jesus Christ²⁸. Our works are important because they show us and others what power is working in our life²⁹. Because of our free will, during our lifetime we can fall from God’s grace³⁰ by no longer following Christ’s commandments, rejecting the leading of the Holy Spirit³¹, and thus losing our hope of salvation³². ²⁸Romans 6:15-23; James 2:14-24; Hebrews 5:9; 3 Nephi 6:33-37, LDS 3 Nephi 14:21-27; ²⁹Matthew 5:16; John 3:19-21; ³⁰Hebrews 6:4-8, 12:15; ³¹1st Thessalonians 5:19; ³²Ezekiel 18:20-32; 2 Peter 2:20-22; Mosiah 1:79-85, LDS Mosiah 2:36-39

At some point in the future, our life and our works will be judged by God³³. Our works can never be sufficient, but through the grace of God³⁴ we receive eternal salvation by entering His kingdom for eternity. Membership in a particular organization is not a guarantee of salvation. God’s judgment is perfect, taking into account the things that we know and are accountable for, things we have been taught or experienced, as well as things we are ignorant of³⁵. ³³Matthew 16:27; Acts 17:30-31; 2 Corinthians 5:10; Alma 19:64-71, LDS Alma 41:2-8; ³⁴Ephesians 2:4-8; 2 Nephi 7:40-44, 11:44, LDS 2 Nephi 10:23-25, 25:23; ³⁵Romans 2:11-16; Mosiah 8:58-65, LDS Mosiah 15:24-27

When Jesus Christ walked on the earth, He built a church¹. The purpose of the Church is to be a community of believers who encourage, admonish, support and care for each other as we grow in our faith². The overall goal is to prepare each member for their coming eternal judgment³. These communities, called local churches, gather together for the purpose of worshiping Christ through the partaking of the sacrament, the preaching of the word, singing songs of praise, praying together, testifying of God’s blessings, and sharing the gospel in their surrounding communities. ¹Matthew 16:18; ²Moroni 6:6; ³John 5:28-29; Alma 9:41, LDS Alma 12:24; ⁴1 Corinthians 12:12-27

The Church is also referred to as the body of Christ and is made up of members who believe the gospel and join the Church by entering the waters of baptism⁴. Only after baptism by a member of the priesthood of the Church of Christ is an individual free to partake of the emblems during our communion services. ⁴3 Nephi 8:32-42

God calls men into His holy priesthood to edify His Church⁵. In the Church of Christ, these men are called by the Holy Spirit working through another member of His priesthood.⁶ The Holy Spirit also works through other members, both priesthood and lay members, giving them witnesses whether the calling is truly of God.⁷ Once a calling is verified and accepted by the Church, the brother is ordained to the office in which he has been called. This is done by the laying on of hands of other members of the priesthood.⁸ These men are to preach the gospel of repentance and provide oversight of the local churches⁹ out of love, not for any financial benefit¹⁰. There is no scriptural support for the belief that a man can have the ability to call himself, or personally claim any priesthood authority without the spiritual witness of the members of the Church. ⁵Ephesians 4:11-16; ⁶Acts 13:1-3; ⁷1 Corinthians 14:29-33; 2 Corinthians 13:1; ⁸Moroni 3; ⁹Acts 20:28; ¹⁰1 Peter 5:1-4; Mosiah 9:59-62, LDS Mosiah 18:26-28

Each local church elects individuals from among its members to serve in offices and committees with various roles and responsibilities11. These offices and committees are to allow the local church to function efficiently and to meet the needs of its members.¹² One of these offices is the local Pastor, who is elected from among the available priesthood members of the local church. ¹¹Mosiah 13:35-36; ¹²Moroni 6:4-9

Each member is also a component part of the Kingdom of God on the earth. Once each year all members are welcome to attend a conference to conduct the business of electing officers and committees with various functions and responsibilities that serve the world-wide church¹³. ¹³Acts 6:1-7

While Christ remains the head of the Church¹⁴, He selected twelve men whom He called Apostles to spread the gospel throughout the world.¹⁵ They also have the spiritual oversight of the Church worldwide¹⁶. As vacancies occur in this group of twelve, others are ordained to fill them when called by God after the pattern of the New Testament church¹⁷. ¹⁴Ephesians 1:22-23; Colossians 1:18; ¹⁵Luke 6:12-16; Mark 16:14-18; ¹⁶Acts 6:2; Acts 15; 3 Nephi 5:18-22, 44-47, LDS 3 Nephi 11:18-22, 12:1; ¹⁷Acts 1:15-26; Acts 13:1-3; 4 Nephi 1:15-16, LDS 4 Nephi 1:14

The Church is financially supported by voluntary tithes and offerings¹⁸. Members are encouraged and expected to participate in the support of the church, however, we feel that this is between the individual and God¹⁹. There is no requirement of the Church for financial disclosures from its members. ¹⁸Malachi 3:8-10; 3 Nephi 11:11-13, LDS 3 Nephi 24:8-10; ¹⁹Acts 5:1-11; Alma 3:32-36, LDS Alma 5:16-19

The New Testament church continued in this manner for many years. There was only one church, which taught one doctrine, with affiliated congregations in a variety of locations. Sadly, and prophetically, the Church as an organization left the truth of the gospel²⁰, and had to be restored²¹. The historical events surrounding the coming of the Book of Mormon fulfill the prophetic restoration of the Church of Christ. The restored Church of Christ is organized the same as, teaches the same doctrines as, and functions as the continuation of the ancient Church of Christ in the New Testament. ²⁰2 Thessalonians 2, Revelation 12; ²¹Revelation 14:6