The Scriptures, being the sixty-six books contained in the Old and New Testaments, are verbally inspired of God. They are given by Divine inspiration, revealing infallibly the will of God to mankind. They are the only authoritative rule of faith and conduct for Man (II Tim. 3:15-17; II Pet. 1:3-4; Heb. 4:12).

The triune Godhead is comprised of three separate and distinct persons, the Father, the Son, and the Holy Spirit, who are eternally self-existent, self-revealed and are at the same time one God (Deut. 6:4). He alone, who is holy in His nature, attributes and purposes, is to be worshipped as prescribed in Scripture (Is. 44:6; Lk. 3:22).

The Lord Jesus Christ is the Eternal Son of God. The names Son of God and Son of Man were used as titles of Deity in Scripture and should not be understood to mean that Christ was not God, or that He was not co-equal with God the Father in nature. He is fully God and fully man, the one unique God-man (Jn 1:14, 18). The Scriptures declare:

a. His virgin birth (Mt. 1:23; Lk. 1:31,35)

b. His sinless life (Heb. 7:26; I Pet. 2:22)

c. His substitutionary work on the cross (I Cor. 15:3; II Cor. 5:21)

d. His bodily resurrection from the dead (Mt. 28:6; I Cor. 15:4)

e. His exaltation to the right hand of God the Father (Acts 1:9,11; Ph. 2:9-11)

The human race 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 (Gn. 1:26, 27; 2:17; 3:6; Ro. 5:12-19).

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 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 (Lk. 24:47; Jn. 3:3; Ro. 10: 13-15; Eph. 2:8; Tit. 2:11; 3:5-7).

b. The Evidence of Salvation:

The inward evidence of salvation is the direct witness of the Spirit (Ro. 8:16). The outward evidence to all men is a life of righteousness and true holiness (Eph. 4:24; Tit. 2:12).

All believers are entitled to, and should ardently expect and earnestly seek, the promise of the Father, the baptism in the Holy Spirit, 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 endowment of power for life and service, the bestowment of the gifts of the Spirit and their uses in the work of the ministry (Lk. 24:49; Acts 1:4-8; I Cor. 12:1-31). This experience is distinct from and subsequent to the new birth (Acts 2:38; 10:44-46; 11:14-16; 15:7-9).

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 the utterance (Acts 2:4; 10:44-46; 19:2,6). However, we reject any form of instruction (trying to teach someone to speak in tongues) or "spiritual" intimidation (such as overcrowding an individual, shouting at them, pushing them, etc....), especially around the altars, while believers are seeking this gift. We also reject any form of charismatic or Pentecostal extremism, and reject totally any form of tradition-based or experience-oriented theology that cannot be clearly substantiated from the Word of God.

Sanctification is an act of separation from that which is evil, and of dedication unto God (Ro. 12:12; I Thes. 5:23; Heb. 13:13). The Scriptures teach a life of "holiness without which no man shall see the Lord" (Heb. 12:14). By the power of the Holy Spirit we are able to obey the command, "Be holy, for I am holy" (I Pet. 1:15,16). Sanctification is realized in the believer by recognizing our individual 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 (Ro.6:1-11, 13; 8:1,2,13; Gal. 2:20).

Divine healing is an integral part of the Gospel. It is the privilege of all believers to ask God for physical healing (Mt. 8:16,17; James 5:14-16).

a. Baptism in Water:

The ordinance of baptism by immersion is commanded in the Scriptures. All who repent and believe in 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 (Mt. 28:19; Mk. 16:16; Acts 10:47,48).

b. 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 (II Pet. 1:4); a memorial of His suffering and death (I Cor. 11:26); and a prophecy of His second coming (I Cor. 11:26); and is enjoined on all believers "till He comes".

The Scriptures declare in no uncertain terms that Jesus Christ will come again (Mt. 24:44; Acts 1:11). His return is clearly outlined in God's word as being imminent (Lk. 12:40; 21:19, 34-36), premillennial (Rev. 19:11- 20:2) and pretribulational (Lk. 21:36; 1Thes. 1:10; 5:1-11; Rev. 3:10). After the rapture of the church, there will be a literal seven year tribulation on the earth (Dan. 9:27). This will be followed by the visible return of Christ with His saints to reign on earth for 1000 years (Jude 14,15; Rev. 19:14). This millennial reign will bring the salvation of national Israel (Zeph. 3:19,20; Zech. 14:1-9; Ro. 11:26,27) and the establishment of universal peace (Is. 11:6-9; Micah 4:3-4).

There will be a final judgment at 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 of fire, which is the second death (Mt. 25:46; Mk. 9:43-48; Rev. 19:20; 20:11-15; 21:8).

We, according to His promise, look for a new heavens and a new earth wherein dwelleth righteousness (II Pet. 3:13; Rev. 21:22).

In view of the biblical teaching that the security of the believer depends on a continuous dependency upon Christ (John 15:6); in view of the Bible’s constant call to a life of holiness and righteousness (I Pet. 1:16; Heb. 12:14); in view of the clear teaching that a man may have his name removed from the Book of Life (Rev. 22:19); and in view of the fact that one who believes for a while can fall away (Lk. 8:13); the Alliance of Biblical Pentecostals does not approve of the unconditional security position which holds that it is impossible for a person once saved to be lost.

The Alliance of Biblical Pentecostals also disapproves of the doctrinal system known as Calvinism which consists of the following five points:

Although we would affirm the depravity of man, we reject the conclusion that this would render a man incapable of making a decision for Christ. Points b through e, we would reject completely as being entirely unscriptural. The Scriptures clearly affirm the following:

The Alliance of Biblical Pentecostals also disapproves of all hyper-faith teachings. By this we mean word of faith teaching, positive confession movement, positive mental attitude movement, visualization, prosperity gospel, divine health excesses and the teaching that men are little gods in God’s class.

A. Matters of Conscience

The Alliance of Biblical Pentecostals disapproves of those who hold to matters of conscience, such as the eating or not eating of meats, who press their personal opinion on others.

B. Adding Conditions to Salvation

The Alliance of Biblical Pentecostals disapproves of those who hold to issues which seem to add conditions to salvation, such as the keeping of the seventh day, who press their opinions on others.

A. Universalism

The Alliance of Biblical Pentecostals understands the teaching of Acts 3:21 to limit the restoration to that of which the prophets have spoken, thus denying the universal redemption theory. We are opposed to all forms of Universalism (Mt. 25:46; Rev. 20:10).

B. Setting a Date for the Lord’s Return

It is unbiblical to teach that the Lord will come at some specified time, thereby setting a date for his return (Mk. 13:32,33; Lk. 12:37-40; I Thes. 5:2). It is clearly taught in Scripture that the date of Christ’s return will be unknown and that no man knows the day or the hour of the Second Coming.

C. Post-millennialism

In recent years, there has been a resurgence of the doctrine of post- millennialism. The teaching that Christians will take over the world before Christ returns is contrary to the last days falling away that the Scriptures prophecy will come.

D. Post-Tribulation Rapture

The Alliance of Biblical Pentecostals holds to the imminent return of Jesus Christ which is the "blessed hope" of the Church. The teaching that the Church must go through the tribulation not only brings confusion and division among the saints, but it makes the focus of the Church tribulation events instead of the soon return of Jesus Christ. 

E. Amillennialism

The Alliance of Biblical Pentecostals disapproves of the amillennial teaching and its attendant erroneous view which denies the fact of a literal 1,000 years’ reign of Christ on the earth, and substitutes for it the theory that this Christian or Church age is the spiritual Millennium of which, its proponents say, the Bible writers prophesied.

The Alliance of Biblical Pentecostals disapproves of ministers or churches participating in any of the modern ecumenical organizations on a local, national, or international level in such a manner as to promote the Ecumenical Movement because:

The Alliance of Biblical Pentecostals disapproves of any teaching or practice that is based on experience rather than Scripture. Such practices would include, but not be limited to: uncontrollable laughter, making animal noises, being "glued" to the floor or wall, uncontrollable jerking and bowing, spiritual drunkenness, or any emphasis that would make "slain in the Spirit" a normative Christian experience.