Statement of Fundamental Truth

The Bible is our all-sufficient rule for faith and practice. This Statement of Fundamental Truths is intended simply as a basis of fellowship among us (i.e., that we all speak the same thing, 1 Corinthians 1:10; Acts 2:42). The phraseology employed in this statement is not inspired or contended for, but the truth set forth is held to be essential to a full-gospel ministry. No claim is made that it contains all biblical truth, only that it covers our need as to these fundamental doctrines.


1. The Scriptures Inspired The Scriptures, both the Old and New Testaments, are verbally inspired of God and are the revelation of God to man, the infallible, authoritative rule of faith and conduct (2 Timothy 3:15- 17; 1 Thessalonians 2:13; 2 Peter 1:21).

2. The One True God The one true God has revealed himself as the eternally self-existent “I AM,” the Creator of heaven and earth and the Redeemer of mankind. He has further revealed himself as embodying the principles of relationship and association as Father, Son, and Holy Spirit (Deuteronomy 6:4; Isaiah 43:10,11; Matthew 28:19; Luke 3:22).
(a) Terms Defined The terms trinity and persons, as related to the godhead, while not found in the Scriptures, are words in harmony with Scripture, whereby we may convey to others our immediate understanding of the doctrine of Christ respecting the Being of God, as distinguished from “gods many and lords many.” We therefore may speak with propriety of the Lord our God, who is One Lord, as a Trinity or as one Being of three persons, and still be absolutely scriptural (examples, Matthew 28:19; 2 Corinthians 13:14; John 14:16,17).
(b) Distinction and Relationship in the Godhead Christ taught a distinction of persons in the godhead which He expressed in specific terms of relationship, as Father, Son, and Holy Spirit, but that this distinction and relationship, as to its mode is inscrutable and incomprehensible, because unexplained (Luke 1:35; 1 Corinthians 1:24; Matthew 11:25-27; 28:19; 2 Corinthians 13:14; 1 John 1:3,4).
(c) Unity of the One Being of Father, Son, and Holy Spirit Accordingly, therefore, there is that in the Father which constitutes Him the Father and not the Son; there is that in the Son which constitutes Him the Son and not the Father; and there is that in the Holy Spirit which constitutes Him the Holy Spirit and not either the Father or the Son. Wherefore, the Father is the Begetter; the Son is the Begotten; and the Holy Spirit is the One proceeding from the Father and the Son. Therefore, because these three persons in the godhead are in a state of unity, there is but one Lord God Almighty and His name one (John 1:18; 15:26; 17:11,21; Zechariah 14:9)
(d) Identity and Cooperation in the Godhead The Father, the Son, and the Holy Spirit are never identical as to person; nor confused as to relation; nor divided in respect to the godhead; nor opposed as to cooperation. The Son is in the Father and the Father is in the Son as to relationship. The Son is with the Father and the Father is with the Son, as to fellowship. The Father is not from the Son, but the Son is from the Father, as to authority. The Holy Spirit is from the Father and the Son proceeding, as to nature, relationship, cooperation, and authority. Hence, no person in the godhead either exists or works separately or independently of the others (John 5:17-30,32,37; 8:17,18).
(e) The Title, Lord Jesus Christ The appellation Lord Jesus Christ, is a proper name. It is never applied in the New Testament either to the Father or to the Holy Spirit. It therefore belongs exclusively to the Son of God (Romans 1:1-3,7; 2 John 3).
(f) The Lord Jesus Christ, God With Us The Lord Jesus Christ, as to His divine and eternal nature, is the proper and only Begotten of the Father, but as to His human nature, He is the proper Son of Man. He is, therefore, acknowledged to be both God and man; who because He is God and man, is “Immanuel,” God with us (Matthew 1:23; 1 John 4:2,10,14; Revelation 1:13,17).
(g) The Title, Son of God Since the name Immanuel embraces both God and man, in the one person, our Lord Jesus Christ, it follows that the title Son of God describes His proper deity, and the title Son of Man, His proper humanity. Therefore, the title Son of God belongs to the order of eternity, and the title Son of Man to the order of time (Matthew 1:21-23; 2 John 3; 1 John 3:8; Hebrews 7:3; 1:1-13).
(h) Transgression of the Doctrine of Christ Wherefore, it is a transgression of the doctrine of Christ to say that Jesus Christ derived the title Son of God solely from the fact of the Incarnation, or because of His relation to the economy of redemption. Therefore, to deny that the Father is a real and eternal Father, and that the Son is a real and eternal Son, is a denial of the distinction and relationship in the Being of God; a denial of the Father and the Son; and a displacement of the truth that Jesus Christ is come in the flesh (2 John 9; John 1:1,2,14,18,29,49; 1 John 2:22,23; 4:1-5; Hebrews 12:2).
(i) Exaltation of Jesus Christ as Lord The Son of God, our Lord Jesus Christ, having by himself purged our sins, sat down on the right hand of the Majesty on high, angels and principalities and powers having been made subject unto Him. And having been made both Lord and Christ, He sent the Holy Spirit that we, in the name of Jesus, might bow our knees and confess that Jesus Christ is Lord to the glory of God the Father until the end, when the Son shall become subject to the Father that God may be all in all (Hebrews 1:3; 1 Peter 3:22; Acts 2:32-36; Romans 14:11; 1 Corinthians 15:24-28)
(j) Equal Honor to the Father and to the Son Wherefore, since the Father has delivered all judgment unto the Son, it is not only the express duty of all in heaven and on earth to bow the knee, but it is an unspeakable joy in the Holy Spirit to ascribe unto the Son all the attributes of deity, and to give Him all the honor and the glory contained in all the names and titles of the godhead except those which express relationship (see paragraphs b, c, and d), and thus honor the Son even as we honor the Father (John 5:22,23; 1 Peter 1:8; Revelation 5:6-14; Philippians 2:8,9; Revelation 7:9,10; 4:8-11).

3. The Deity of the Lord Jesus Christ The Lord Jesus Christ is the eternal Son of God. The Scriptures declare:
a. His virgin birth (Matthew 1:23; Luke 1:31,35).
b. His sinless life (Hebrews 7:26; 1 Peter 2:22).
c. His miracles (Acts 2:22; 10:38).
d. His substitutionary work on the cross (1 Corinthians 15:3; 2 Corinthians 5:21).
e. His bodily resurrection from the dead (Matthew 28:6; Luke 24:39; 1 Corinthians 15:4).
f. His exaltation to the right hand of God (Acts 1:9,11; 2:33; Philippians 2:9-11; Hebrews 1:3).

4. The Fall of Man Man was created good and upright; for God said, “Let us make man in our image, after our likeness.” However, man by voluntary transgression fell and thereby incurred not only physical death but also spiritual death, which is separation from God (Genesis 1:26,27; 2:17; 3:6; Romans 5:12-19).

5. The Salvation of Man Man’s only hope of redemption is through the shed blood of Jesus Christ the Son of God. (a) Conditions to Salvation Salvation is received through repentance toward God and faith toward the Lord Jesus Christ. By the washing of regeneration and renewing of the Holy Spirit, being justified by grace through faith, man becomes an heir of God according to the hope of eternal life (Luke 24:47; John 3:3; Romans 10:13-15; Ephesians 2:8; Titus 2:11; 3:5-7). (b) The Evidences of Salvation The inward evidence of salvation is the direct witness of the Spirit (Romans 8:16). The outward evidence to all men is a life of righteousness and true holiness (Ephesians 4:24; Titus 2:12).

6. The Ordinances of the Church
(a) Baptism in Water The ordinance of baptism by immersion is commanded in the Scriptures. All who repent and believe on Christ as Savior and Lord are to be baptized. Thus they declare to the world that they have died with Christ and that they also have been raised with Him to walk in newness of life (Matthew 28:19; Mark 16:16; Acts 10:47,48; Romans 6:4).
(b) Holy Communion The Lord’s Supper, consisting of the elements—bread and the fruit of the vine—is the symbol expressing our sharing the divine nature of our Lord Jesus Christ (2 Peter 1:4); a memorial of His suffering and death (1 Corinthians 11:26); and a prophecy of His second coming (1 Corinthians 11:26); and is enjoined on all believers “till He come!”

7. The Baptism in the Holy Spirit All believers are entitled to and should ardently expect and earnestly seek the promise of the Father, the baptism in the Holy Spirit and fire, according to the command of our Lord Jesus Christ. This was the normal experience of all in the early Christian church. With it comes the enduement of power for life and service, the bestowment of the gifts and their uses in the work of the ministry (Luke 24:49; Acts 1:4,8; 1 Corinthians 12:1-31). This experience is distinct from and subsequent to the experience of the new birth (Acts 8:12-17; 10:44-46; 11:14-16; 15:7-9). With the baptism in the Holy Spirit come such experiences as an overflowing fullness of the Spirit (John 7:37-39; Acts 4:8), a deepened reverence for God (Acts 2:43; Hebrews 12:28), an intensified consecration to God and dedication to His work (Acts 2:42), and a more active love for Christ, for His Word, and for the lost (Mark 16:20).

8. The Initial Physical Evidence of the Baptism in the Holy Spirit The baptism of believers in the Holy Spirit is witnessed by the initial physical sign of speaking with other tongues as the Spirit of God gives them utterance (Acts 2:4). The speaking in tongues in this instance is the same in essence as the gift of tongues (1 Corinthians 12:4-10,28), but different in purpose and use.

9. Sanctification Sanctification is an act of separation from that which is evil, and of dedication unto God (Romans 12:1,2; 1 Thessalonians 5:23; Hebrews 13:12). Scriptures teach a life of “holiness without which no man shall see the Lord” (Hebrews 12:14). By the power of the Holy Spirit we are able to obey the command: “Be ye holy, for I am holy” (1 Peter 1:15,16). Sanctification is realized in the believer by recognizing his identification with Christ in His death and resurrection, and by faith reckoning daily upon the fact of that union, and by offering every faculty continually to the dominion of the Holy Spirit (Romans 6:1-11,13; 8:1,2,13; Galatians 2:20; Philippians 2:12,13; 1 Peter 1:5).

10. The Church and Its Mission The Church is the body of Christ, the habitation of God through the Spirit, with divine appointments for the fulfillment of her Great Commission. Each believer, born of the Spirit, is an integral part of the general assembly and church of the firstborn, which are written in heaven (Ephesians 1:22,23; 2:22; Hebrews 12:23). Since God’s purpose concerning man is to seek and to save that which is lost, to be worshiped by man, to build a body of believers in the image of His Son, and to demonstrate His love and compassion for all the world, the priority reason-for-being of the Assemblies of God as part of the Church is:
a. To be an agency of God for evangelizing the world (Acts 1:8; Matthew 28:19,20; Mark 16:15,16).
b. To be a corporate body in which man may worship God (1 Corinthians 12:13).
c. To be a channel of God’s purpose to build a body of saints being perfected in the image of His Son (Ephesians 4:11-16; 1 Corinthians 12:28; 14:12).
d. To be a people who demonstrate God’s love and compassion for all the world (Psalms 112:9; Galatians 2:10; 6:10; James 1:27). The Assemblies of God exists expressly to give continuing emphasis to this reason-for-being in the New Testament apostolic pattern by teaching and encouraging believers to be baptized in the Holy Spirit. This experience:
a. Enables them to evangelize in the power of the Spirit with accompanying supernatural signs (Mark 16:15-20; Acts 4:29-31; Hebrews 2:3,4).
b. Adds a necessary dimension to a worshipful relationship with God (1 Corinthians 2:10-16; 1 Corinthians 12-14).
c. Enables them to respond to the full working of the Holy Spirit in expression of fruit and gifts and ministries as in New Testament times for the edifying of the body of Christ and care for the poor and needy of the world (Galatians 5:22-26; Matthew 25:37-40; Galatians 6:10; 1 Corinthians 14:12; Ephesians 4:11,12; 1 Corinthians 12:28; Colossians 1:29; Galatians 5:22-26).

11. The Ministry A divinely called and scripturally ordained ministry has been provided by our Lord for the fourfold purpose of leading the Church in: (1) evangelization of the world (Mark 16:15-20), (2) worship of God (John 4:23,24), (3) building a Body of saints being perfected in the image of His Son (Ephesians 4:11,16), and (4) Meeting human need with ministries of love and compassion (Psalms 112:9; Galatians 2:10; 6:10; James 1:27).

12. Divine Healing Divine healing is an integral part of the gospel. Deliverance from sickness is provided for in the Atonement, and is the privilege of all believers (Isaiah 53:4,5; Matthew 8:16,17; James 5:14-16).

13. The Blessed Hope The resurrection of those who have fallen asleep in Christ and their translation together with those who are alive and remain unto the coming of the Lord is the imminent and blessed hope of the Church (1 Thessalonians 4:16,17; Romans 8:23; Titus 2:13; 1 Corinthians 15:51,52).

14. The Millennial Reign of Christ The second coming of Christ includes the rapture of the saints, which is our blessed hope, followed by the visible return of Christ with His saints to reign on the earth for one thousand years (Zechariah 14:5; Matthew 24:27,30; Revelation 1:7; 19:11-14; 20:1-6). This millennial reign will bring the salvation of national Israel (Ezekiel 37:21,22; Zephaniah 3:19,20; Romans 11:26,27) and the establishment of universal peace (Isaiah 11:6-9; Psalm 72:3-8; Micah 4:3,4).

15. The Final Judgment There will be a final judgment in which the wicked dead will be raised and judged according to their works. Whosoever is not found written in the Book of Life, together with the devil and his angels, the beast and the false prophet, will be consigned to everlasting punishment in the lake which burneth with fire and brimstone, which is the second death (Matthew 25:46; Mark 9:43- 48; Revelation 19:20; 20:11-15; 21:8).

16. The New Heavens and the New Earth “We, according to His promise, look for new heavens and a new earth, wherein dwelleth righteousness” (2 Peter 3:13; Revelation 21,22).


Talitonuga Faavae o le Ekalesia Fa’apotopotoga a le Atua


O le Tusi Paia o le tulafono lea ua atoatoa mo le fa’atuatuaga ma fa’atinoga. O lenei Talitonuga o le Fa’atuatuaga o se fa’avae faigofie mo le mafutaga. (1 Kor. 1:10; Galuega 2:42) O fa’aupuga ua fa’aaogaina i lenei Talitonuga e le i fuafuaina e fa’agaeetia pe fefinauai ai, a o le upu moni ua fa’atulagaina e fa’atautaia lea i le galuega atoatoa o le Talalelei.  E leai se mau ua faia e aofia uma ai mataupu o le Tusi Paia, ae ua na o se vaega e fa’amautu ai lenei talitonuga.
1. O le Tusi Paia ua Faauuina O le Tusi Paia i le Feagaiga Tuai ma Le Feagaiga Fou, o upu fa’auuina ma fa’aaliga o le Atua i le tagata, e sa’o atoatoa, o le faavae o le ola fa’atuatua ma amioga.  (2 Timoteo 3:15-17; 1 Tesalonia 2:13; 2 Peteru 1:21)
2. E Toatasi le Atua Moni O le Atua moni e toatasi ua fa’aali mai o ia o le e soifua pea “O A’U” o le na faia le lagi ma le lalolagi, o le Fa’aola o tagata uma.  Ua ia fa’aali mai foi o Ia o lo o i ai le feso’otaiga ma le tumu atoatoa o le Tama, le Alo, ma le Agaga Paia.  (Teuteronome 6:4; Isaia 43:10-11; Mataio 28:19; Luka 3:22)
O le Atua Aoao Mamalu

(a) Uiga o Upu – O upu o le “Tolu Tasi Paia” ma “Peresona”, e fa’atatau i le Atua Aoao, e ui e le o maua ia upu i le Tusi Paia, ae o upu e o gatusa ma le Tusi Paia, ae ua fa’ailoa atu ai i isi lo tatou malamalamaaga lata mai i le Mataupu ia Keriso o le Peresona o le Atua, e fa’aese mai ai mai “ni atua poo ni alii.” O lea ua mafai ai ona tatou tautino ma le mautinoa i le Alii lo tatou Atua, o le Alii o Ia e toatasi, o le Tolu Tasi Paia poo le Peresona o Peresona e toatolu, ae tumau pea le lagolagoina e le Tusi Paia.  (fa’ataitaiga, Mataio 28:19; 2 Korinito 13:14; Ioane 14:16-17)

(e) O le Eseesega ma le Fesootaiga i le Atua Aoao Na a’oa’oina e Keriso le eseesega o Peresona i le Atua Aoao e faaaogaina ai upu fa’apitoa o le fesootaiga, o le Tama, Alo ma le Agaga Paia, ae o le fa’atinoga o lea eseesega ma lea fesootaiga, ua o se mea lilo ma le malamalama gata, aua ua le fa’amatalaina mai.  (Luka 1:35; 1 Korinitio 1:24; Mataio 11:25-27; 28:19; 2 Korinito 13:14; 1 Ioane 1:3, 4).

(i) O le Tuufaatasia o le Toatasi, o le Tama, Alo ma le Agaga Paia. O le mea lea, o loo i ai i le Tama se mea ua fai ai o Ia ma Tama ae le o le Alo; o loo iai foi i le Alo se mea ua fai ai o Ia ma Alo ae le o le Tama; o loo iai foi i le Agaga Paia se mea ua fai ai o Ia ma Agaga Paia ae le o le Tama poo le Alo.  O lea la, o le Tama o Le na fanauina; o le Alo na fanau mai; ae o le Agaga Paia o Le na auina mai i le Tama ma le Alo. O lenei ona o nei peresona toatolu e tasi, e tasi lava ia le Alii le Atua Malosi, ma lona suafa e tasi.  (Ioane 1:18; 15:26; 17:11, 21; Sakaria 14:9)

(o) O le Uiga ma le Felagolagomai o le Atua Aoao. O le Tama, le Alo ma le Agaga Paia e le foliga tutusa i tulaga tau peresona; e le fenumia’i foi lo latou feso’otaiga; e le fevaevaea’i foi e uiga i le Atua Aoao; e le fete’enai foi i lo latou galulue felagolagoma’i.  O le Alo i totonu o le Tama, ma o le Tama foi i totonu o le Alo i le tulaga o le feso’otaiga.  O le Alo e tasi ma le Tama, ma o le Tama foi e tasi ma le Alo i le tulaga o le mafutaga.  O le Tama e le mai le Alo, ae o le Alo e mai le Tama i le tulaga o le pule.  O le Agaga Paia ma le Alo e mai le Tama ia i le tulaga o le natura, feso’otaiga, felagolagoma’i faatasi ma le pule.  O le mea lea, e leai se Peresona i le Atua Aoao e soifua pe galue toatasi na o ia pe tuto’atasi mai isi (Ioane 5:17-30. 32, 37; 8:17-18).

(u) O le Suafa, Alii o Iesu Keriso O le suafa Alii Iesu Keriso, o se suafa ua talafeagai.  E le fa’atatauina i le Feagaiga Fou mo le Tama poo le Agaga Paia.  O lona uiga, ua na o le Alo o le Atua e fa’atatau i ai (Roma 1:1-3, 7; 2 Ioane 3)
(f) o le Alii o Iesu Keriso, Ua ia te i tatou le Atua O le Alii o Iesu Keriso, i lona natura paia ma le fa’avavau, ua na o Ia Le na fanau mai le Tama, ae i lona natura fa’ale-tagata, o Ia o le Atalii o le Tagata. O le mea lea ua iloa ai o Ia o le Atua, o Ia foi o le tagata; ona o lea tulaga ua taua ai o Ia o “Emanuelu, “Ua ia te i tatou le Atua (Mataio 1:23; 1 Ioane 4:2. 10, 14; Fa’aaliga 1:13, 17).
(g) O le Suafa, Alo o le Atua. Ona o le suafa “Emanuelu” e fa’atatau i le Atua ma le Tagata i le Peresona e toatasi, o lo tatou Alii o Iesu Keriso, o loo fa’amatalaina e le suafa “Alo o le Atua” lona itu Atua, ae o le suafa o le suafa “Atalii o le Tagata” o loo fa’amatalaina ai lona itu tagata.  O lea la, o le suafa Alo o le Atua ua iai lea i lona tulaga e fa’avavau, ae o le suafa Atalii o le Tagata, ua iai lea i lona tulaga o le taimi e gata mai. (Mataio 1:21-23; 2 Ioane 3; 1 Ioane 3:8; Eperu 7:3; 1:1-13)

(l) O le Solitulafono o le Mataupu a Keriso Ia iloa o le solitulafono o le Mataupu a Keriso pe afai e fa’apea ane na maua mai e Iesu Keriso le suafa Alo o le Atua mai lona liutino tagata, pe ona o lona fesootaiga i le faatinoina o le togiola.  O le mea lea, o le fa’afitia o le Tama o la lava o le Tama moni e faavavau, o le fa’afitia lea o le eseesega ma le fesootaiga i le i ai o le Atua; o le fa’afitia lea o le Tama ma le Alo; ma le tuu seseina o le mea moni o Iesu Keriso na afio mai i le tino. (2 Ioane 9; Ioane 1:1, 2, 14, 18, 29, 49; 1 Ioane 2:22, 23; 4:1-5; Eperu 12:2).
(m) O le Faaeaina o Iesu e fai ma Alii O le Alo o le Atua, o lo tatou Alii o Iesu Keriso, na fa’amamaina e ia lava a tatou agasala, ua nofo i le itu taumatau o le Silisili ese o i luga; e auauna ia te Ia o agelu ma alii sili ma e malolosi; ma ua avea o Ia e fai ma Alii ma Keriso.  Na Ia auina mai le Agaga Paia ina ia to’otuli o tulivae uma ma ta’uta’u o Iesu Keriso o le Alii i le viiga o le Atua le Tama e oo i le gataaga, seia tuuina atu le Alo i le Tama ina ia pule aoao le Atua i mea uma.  (Eperu 1:3; 1 Peteru 3:22; Galuega 2:32-36; Roma 14:11; 1 Korinito 15:24-28)
(n) O le Mamalu Tutusa i le Tama ma le Alo Talu ai, ua tuuina atu e le Tama le fa’atinoga o fa’amasinoga i le Alo, ua le na o le to’otuli o tulivae le tiute fa’atino o e o i le lagi ma le lalolagi, ae ua o se olioli e le ma fa’amatalaina i le Agaga Paia le tuuina atu i le Alo o uiga uma tau le Atua.  Ia tuuina atu ia te Ia le mamalu ma le viiga uma o i ai i suafa ma fa’alupega o le Atua aoao.  (vagana ai suafa o loo fa’ailoa ai feso’otagia.  Vaai i le palakalafa e, i, ma le o) lea e tatau ai ona tuuina atu le mamalu i le Alo pei lava ona tatou tuuina atu le mamalu i le Tama.  (Ioane 5:22,23; 1 Peteru 1:8; Fa’aaliga 5:6-14; Filipi 2:8,9, 10; 4:8-11).
3. O le Silisili Ese o le Alii o Iesu Keriso O le Alii o Iesu Keriso, o le Alo e fa’avavau o le Atua.  Ua fa’aalia mai e le Tusi Paia i mea nei:
     a. O lona fanau mai i le taupou (Mataio 1:23; Luka 1:31, 35)
     e. O lona soifua mama e leai se agasala (Eperu 7:26; 1 Peteru 2:22)
     i. O ona vavega (Galuega 2:22; 10:38)
     o. O lana galuega togiola i le satauro (1 Korinito 15:3; 2 Korinito 5:21)
     u.  O lona toetu mai nai le oti (Mataio 28:6; Luka 24:39; 1 Korinito 15:4)
     f. O lona fa’aeaina i le itu taumatau o le Atua (Galuega 1:9, 11; 2:33; Filipi 2:9-11; Eperu 1:3)

4. O le Agasala a le Uluai Tagata

Na faia e le Atua le tagata e lelei atoatoa, pei ona fetalai le Atua “Ina tatou faia ia le Tagata i lo tatou faatusa, ia foliga ia i tatou.”  Peitai na filifili le tagata i le agasala ma pa’u, ma oo mai ai ia te ia le oti, e le gata i le tino, a’o le agaga, o le motusia lea o le mafutaga ma le Atua (Kenese 1:26, 27; 2:17; 3:6; Roma 5:12-19).

5. O le Faaolataga o le Tagata E tasi le fa’amoemoe o le fa’aolataga o le tagata, ua na o le toto maligi o Iesu Keriso le Alo o le Atua.

a. O le Taliaina o le Faaolataga. O le fa’aolataga e taliaina e ala i le salamo ma le fa’atuatua i le Alii o Iesu Keriso. O le fa’amamaina ma le fa’afouina e ala i le Agaga Paia, ta’uamiotonuina ai i le alofa tunoa o le Atua, e avea ai le tagata ma suli o le Atua.  (Luka 24:47; Ioane 3:3; Roma 10:13-15; Efeso 2:8; Tito 2:11; 3:5-7).

e. O Faamaoniaga o le Faaolataga. O le fa’amaoniga i totonu e ala i le molimau a le Agaga Paia (Roma 8:16). O le fa’amaoniga i fafo o le olaga ola i le amiotonu ma le fa’apaiaina moni (Efeso 4:24; Tito 2:12).

6. O Sauniga Paia o le Ekalesia
a. O le Papatisoga i le Vai. O le Papatisoga fa’atofu i le vai, e pei ona fa’atonuina mai i le Tusi Paia. O i latou uma e salamo ma talitonu ia Keriso o le Fa’aola ma Alii e ao ina ia papatisoina. O lenei sauniga e fa’ailoa atu ai i le lalolagi ua fa’atasi i le maliu o Keriso, ae toetu mai i le savaliga fou i le ola fou ia te ia. (Mataio 28:19; Mareko 16:16; Galuega 10:47, 48; Roma 6:4)

e. O le Sauniga o le Faamanatuga O le la’oai o le Alii, e fa’aaoga ai le areto ma le sua o le vine po o le uaina, o le fa’ailoga o le fa’atofutofusia o i tatou i le natura paia o le Alii o Iesu (2 Peteru 1:4); o le fa’amanatuina o le valoaga o lona toe afio mai (1 Korinito 11:26); ma ua fa’amanatuina e tagata talitonu uma seia oo i lona toe afio mai.

7. O le Papatisoga i le Agaga Paia
O tagata talitonu uma e ao ina ia saili i le folafolaga a le Tama, le papatisoga i le Agaga Paia ma le afi, e pei ona fa’atonuina mai e Iesu Keriso.  O se uiga masani lea i le ulua’i ekalesia.  E o’o mai lea fa’amanuiaga ma le malosi e ola ai, ma galue ai, fa’atasi ai ma mea alofa e fa’aaogaina i lea galuega (Luka 24:49; Galuega 1:4-8; 1 Kori 12:1-31).  O le papatisoga i le Agaga Paia e ese mai, ma e mulimuli mai foi i le ola fanaufouina (Galuega 8:12-17; 10:44-46; 11:14-16; 15:7-9).  E oo mai ai foi le ola fa’atumuina i le Agaga (Ioane 7:37, 39; Galuega 2:42); le ola tuuina atu atoa i le Atua ma lana galuega (Galuega 2:42); ma le alofa fa’amaoni ia Keriso ma lana Upu, fa’apea agaga leiloa (Mareko 16:20).
8. O le Faailoga o le Papatisoga i le Agaga Paia O le Papatisoga i le Agaga Paia o e talitonu, e fa’amaonia ma molimauina e ala i le uluai fa’ailoga vaaia o le tautala i gagana eseese, pei ona foaiina mai e le Agaga Paia o le gagana (Galuega 2:4).  O lea gagana e tali tutusa ma le mea alofa o le gagana ese (1 Korinito 12:4-10, 28), ae eseese i le fa’aaogaina.
9. O le Olaga Faapaiaina O le ola fa’apaiaina o le vavaeseina mai lea mai mea leaga uma, ae tuuina atu i le Atua (Roma 12:1, 2; 1 Tesalonia 5:23; Eperu 13:12).  Ua a’oa’oina e le Tusi Paia le olaga fa’apaiaina “a aunoa ma lea e leai se tasi na te iloa atu le Alii” (Eperu 12:14).  O le mana o le Agaga Paia e mafai ai ona tatou usita’i i le fa’atonuga: “Ia paia outou, aua o A’u nei, e paia lava A’u” (1 Peteru 1:15,16). O le ola fa’apaiaina i le tu’ufa’atasia ma Keriso i lona maliu ma lona toetu, ma lona fa’atuatua i lea so’otaga i aso uma, ma le tuuina atu pea o ia atoa uma i le ta’ita’iina a le Agaga Paia (Roma 6:1-11,13; 8:1,2,13; Kalatia 2:20; Filipi 2:12,13; 1 Peteru 1:5.)

10. O le Ekalesia ma ana Galuega. O le Ekalesia o le tino o Keriso, o le afioaga o le Atua e ala i le Agaga Paia, fa’atasi ma ana tofiga paia mo le fa’ataunuuina o lana poloaiga sili. O soo se tagata talitonu ua fanaufouina i le Agaga, o se vaega o le Fa’apotopotoga aoao poo le ekalesia o e ua fanaufouina, o lo ua tusia i le lagi. (Efeso 1:22, 23; 2:22; Eperu 12:23) Ona o le fa’amoemoe o le Atua mo le tagata ia saili ma fa’aola i le ua leiloa, ia tapuai tagata ia te ia, ma atinae le tino o Keriso ia foliga ia te ia, ua fa’atuina ai le Fa’apotopotoga a le Atua o se vaega o le Ekalesia mo mafuaaga nei:

a. Ina ia avea ma fa’apotopotoga e fa’aaogaina e le Atua mo le fa’a-evageliaina o le lalolagi (Galuega 1:8; Mataio 28:19, 20; Mareko 16:15-16).

e. Ina ia avea ma tino tu’ufa’atasia e mafai ai e le tagata ona tapuai i le Atua (1 Korinito 12:13.)  

i. Ia avea ma ala o le atia’eina o le fa’apotopotoga o tagata paia, o e ua fa’aatoatoaina i le mamalu o lona Alo. (Efeso 4:11-16; 1 Korinito 12:28; 1 Korinito 14:12).

o. Ina ia avea ma tagata e fa’atinoina le alofa o le Atua i le lalolagi atoa. (Salamo 112:9; Kalatia 2:10; 6:10; Iakopo 1:27) Ua fa’atuina le Fa’apotopotoga a le Atua ina ia mulimuli i le uluai Ekalesia a le Au Aposetolo i le Feagaiga Fou, e ala lea i le a’oa’oina ma fa’amalosia tagata talitonu ia papatisoina i le Agaga Paia.  O lea tulaga:

a. O le a mafai ai e tagata ona fa’a-evagelia i le mana o le Agaga, fa’atasi ai ma vavega e mulimuli mai. (Mareko 16:15-20; Galuega 4:29-31; Eperu 2:3, 4).      

e. E fa’aopoopo ai foi le taua o le tapuaiga i le Atua (1 Korinito 2:10-16; 12-14)    

i. E fa’aaupegaina ai foi i latou i mea-alofa ma fua o le Agaga e fa’amafanafanaina ai le tino o Keriso, pei ona faia i le Feagaiga Fou (Kalatia 5:22-26; 1 Korinito 14:12; Efeso 4:11, 12; 1 Korinito 12:28; Kolose 1:29).
11. O le Galuega a le Atua Ua valaauina ma fa’auuina e le Alii lana galuega mo fa’amoemoe taua nei e tolu e ta’ita’iina ai lana Ekalesia: a. Fa’a-evageliaina o le lalolagi (Mareko 16:15-20). e. Tapuaiga i le Atua (Ioane 4:23, 24). i. Atia’eina o le fa’apotopotoga o le au paia ua fa’aatoatoaina i le mamalu o lona Alo (Efeso 4:11-16).

12. O le Faamalologa Paia. O le fa’amalologa paia o se vaega tutotonu o le Tala Lelei.  O le fa’asaolotoina mai gasegase o loo i ai I le galuega togiola a Iesu, ma o se avanoa mo tagata talitonu uma. (Isaia 53:4, 5; Mataio 8:16, 17; Iakopo 5:14-16)

13. O le Faamoemoe Sili O le toetu mai o e ua oti i le Alii, ma lo latou aveina ae fa’atasi ma e o ola ma totoe i le afio mai o le Alii, o se fa’amoemoe sili lea o le Ekalesia. (1 Tesalonia 4:16, 17; Roma 8:23; Tito 2:13; 1 Korinito 15:51, 52).
14. O le Nofo Tupu o Keriso i le Meleneuma O le afio fa’alua mai o Keriso e aofia ai le siitiaga o le au paia, o lo tatou fa’amoemoe sili lea, ona mulimuli ai lea ona vaaia e mata le afio mai o Keriso ma lana au paia e nofo tupu i le lalolagi mo tausaga e afe. (Sakaria 14:5; Mataio 24:27, 30; Fa’aaliga 1:7; 9:11-14; 20:1-6) O le nofo tupu i le meleniuma o le a fa’aolaina ai Isaraelu (Esekielu 37:21,22; Sefanaia 3:19,20; Roma 11:26,27) ma le amataina o le filemu (Isaia 11:6-9; Salamo 72:3-8; Mika 4:3,4.)
15. O le Faamasinoga Mulimuli. O le a i ai le fa’amasinoga mulimuli o le a toe tutu mai ai tagata amioleaga ina ia fa’amasinoina i a latou galuega.  Ai se tasi ua le tusia lona igoa i le Tusi o le Ola, fa’atasi ma le tiapolo ma ana ‘au, le manu feai ma le perofeta pepelo o le a lafoina fa’atasi i le lepa afi, o le oti fa’alua lea. (Mataio 25:46; Mareko 9:43-48; Fa’aaliga 19:20; 20:11-15; 21:8.)

16. O le Lagi ma le Lalolagi Fou. “Ae fa’atalitali i tatou i le lagi fou ma le lalolagi fou, pei o lana na folafola mai, e mau ai le amiotonu.” (2 Peteru 3:13; Fa’aaliga 21:1-27; 22:1-21)