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​​​​​​THE REVELATION INTERNATIONAL MINISTRIES

The Revelation International Ministries was established and founded in 2006 by our Founder/President Bishop James Kirksey, Steve Bentley Vice President, & Dexter Cox Secretary/Treasurer.

DOCTRINAL STATEMENT
A. The Scriptures

We believe that "all Scripture is given by inspiration of God," by which we understand the whole Bible is inspired in the sense that holy men of God "were moved by the Holy Spirit" to write the very words of Scripture. We believe that while there was progress in revelation from God, this divine inspiration extends equally and fully to all parts of the writings—historical, poetical, doctrinal, prophetical and to the smallest word and inflection of a word as appeared in the original manuscripts. We believe that the whole Bible in the originals is therefore without error.

We believe that all Scriptures center about the Lord Jesus Christ in His person and work in His first and second coming, and hence that no portion, even of the Old Testament, is properly read or understood until it leads to Him. We also believe that all the Scriptures were designed for our practical instruc­tion (Matt. 5:18; Mark 12:26, 36; 13:11; Luke 24:27, 44; John 5:39; Acts 1:16; 17:2-3; 18:28; 26:22-23; 28:23; Rom. 15:4; 1 Cor. 2:13; 10;11; 2 Tim. 3:16; 2 Pet. 1;20-21).

B. The Godhead

We believe that the Godhead eternally exists in three persons—the Father, the Son and the Holy Spirit—and that these three are one God, having precisely the same nature, attributes and perfections, and worthy of precisely the same homage, con­fidence and obedience (Matt. 28:18-19; Mark 12:29; John 1:14; Acts 5:3-4; 1 Cor. 13:14; Heb. 1:1-3; Rev. 1:4-6).

C. Angels, Fallen and Unfallen

We believe that God created an innumerable company of sinless, spiritual beings known as angels; that one, "Lucifer, son of the morning," the highest in rank, sinned through pride thereby becoming Satan; that a great company of the angels followed him in his moral fall, some of whom became demons and are active as his agents and associates in the prosecution of his unholy purposes, while others who fell are "reserved in everlasting chains under darkness unto the judgment of the great day" (Isa. 14:12-17; Ezek. 28:11-19; 1 Tim. 3:6; 2 Pet. 2:4; Jude 6; Rev. 12:3-4).

We believe that Satan is the originator of sin, and that under the permis­sion of God and as the adversary of God and His character, he through subtlety led our first parents into transgression, thereby accomplishing their moral fall and subjecting them and their posterity to his own power; that he is the enemy of God and the people of God opposing and exalting himself above all that is called God or that is worshipped; and that he who in the beginning said, "I will be like the most High," in his warfare appears as an angel of light even coun­terfeiting the works of God by fostering political and religious movements and systems of doctrine, which systems are charac­terized by such as the denial of God, the person and work of Christ as the God-man substitute or salvation by grace alone (Gen. 3:1-19; Rom. 5:12-14; 2 Cor. 4:3-4; 11:3-4, 13-15; Eph. 6:10-12; 2 Thess. 2:4; 1 Tim. 4:1-3; 1 John 4:1-3).

We believe that Satan was judged at the cross, though not then executed, and that he, a usurper, now rules as the "god of this world;" that at the second coming of Christ, Satan will be bound and cast into the abyss for a thousand years and after the thousand years he will be loosed for a little season and then "cast into the lake of fire and brimstone" where he "shall be tormented day and night forever and ever" (Col. 2:15; Rev. 20:1-3, 10).

We believe that a great company of angels kept their holy estate and are before the throne of God from whence they are sent forth as ministering spirits to minister for them who shall be heirs of salvation (Luke 15:10; Eph. 1:21; Heb. 1:14; Rev. 7:11-12).

We believe that man was made lower than the angels and, that in His incarnation, Christ took for a little time this lower place that He might lift the believer to His own sphere above the angels (Heb. 2:6-10).

D. Man Created and Fallen

We believe that man was created by God as a human being, and did not evolve from a lower order of life. We believe that man was originally created in the image and after the likeness of God, and that he fell through sin and, as a consequence of his sin, lost his spiritual life becoming dead in trespasses and sins, and that he became subject to the power of the devil. We also believe that his spiritual death, or totally depraved human nature, has been transmitted to the entire human race of man, the Man Christ Jesus alone being excepted; and hence that every child of Adam is born into the world with a nature which not only possesses no spark of divine life, but is essentially and unchangeable bad apart from divine grace (Gen. 1:26; 2:17; 6:5; Psalm 14:1-3; 51:5; Jer. 17:9; John 3:6; 5:40; 6:53; Rom. 3:10-19; 8:6-7; Eph. 2:1-3; 1 Tim. 5:6;  1 John 3:8).

E. The Dispensations

We believe that the dispensations are stewardships by which God ad­ministers His purposes on the earth through man under varying responsibilities. We believe that the changes in the dispensational dealings of God with man depend upon changed conditions or situations in which man is successively found with relation to God, and that these changes are the result of the failures of man and the judgments of God. We believe that different administrative responsibilities of this character are manifest in the biblical record, that they span the entire history of mankind, and that each ends in the failure of man under the respective test and in an ensuring judgment from God. We believe that three of these dispensations of rules of life are the subject of extended revelation in the Scriptures—the dispensation of the Mosaic Law, the present dispensation of the church, and the future dispensation of the millennial kingdom. We believe that these are distinct and are not to be intermingled or confused, as they are chronologically successive.

We believe that the dispensations are not ways of salvation nor different methods of administering the so-called Covenant of Grace. They are not in themselves dependent on covenant relationships but are ways of life and responsibility to God which test the submission of man to His revealed will during a particular time. We believe that if man does trust in his own efforts to gain the favor of God or salvation under any dispensational test, because of inherent sin, his failure to satisfy fully the just requirements of God is in­evitable and his condemnation sure.

We believe that according to the "eternal purpose" of God (Eph. 3:11), salvation in the divine reckoning is always "by grace through faith," and rests upon the basis of the shed blood of Christ. We believe that God has always been gracious, regardless of the particular dispensation in effect at any point in history, but that man has not at all times in past history been under the dispensation of grace (the Church is presently under this dispensation of grace) (1 Cor. 9;17; Eph. 3:2, 9 [NASV]; Col. 1:25; 1 Tim. 1:4 [NASV]).

We believe that it has always been true that "without faith it is impossible to please God" (Heb. 11:6), and that Old Testament saints were saved by faith in a coming Savior and Redeemer. However, due to the progress of revelation, it was historically impossible for them to comprehend to the same extent as we do, the nature of the prophecies and sacrifices that they portrayed, the incarnate, crucified Son, the Lamb of God. We believe that they did have some under­standing of the prophecies and types of the suffering Savior and other details (1 Pet. 1:10-12). This faith, vague as it was, was counted unto them for right­eousness (Rom. 4:3-8; Gen. 15:1).

F. The First Advent

We believe that, as provided and purposed by God and as preannounced in the prophecies of the Scriptures, the eternal Son of God came into this world that He might manifest God to men, fulfill prophecy and become the Redeemer of a lost world. To this end He was born of the virgin and received a human body and a sinless human nature (Luke 1:30-35; John 1:18; 3:16; Heb. 4:15).

We believe that on the human side, He became and remained a perfect man but sinless throughout his life; yet He retained His absolute deity being at the same time very God and very man (Luke 2:40; John 1:1-2; Phil. 2:5-8), and that His earth-life sometimes functioned within the sphere of that which was human and sometimes within the sphere of that which was divine.

We believe that in fulfillment of prophecy, He came first to Israel as her Messiah-King, and that being rejected of that nation, He according to the eternal counsels of God, gave His life as a ransom for all (John 1:11; Acts 2:22-24; 1 Tim. 2:6).

We believe that in infinite love for the lost, He voluntarily accepted His Father's will and became the divinely provided sacrificial Lamb and took away the sin of the world, bearing the holy judgments against sin which the right­eousness of God must impose. His death was therefore substitutionary in the most absolute sense—the just for the unjust—and by His death, He became the Savior of the lost (John 1:29; Rom. 3:25-26; 2 Cor. 5:14; Heb. 10:5-14; 12 Pet. 3:18).

We believe that according to the Scriptures, He arose from the dead in the same body, though glorified, in which He had lived and died, and that His resurrection body is the pattern of that body which ultimately will be given to all believers (John 20:20; Phil. 3:20-21).

We believe that on departing from the earth, He was accepted of His Father and that His acceptance is a final assurance to us that His redeeming work was perfectly accomplished (Heb. 1:3).

We believe that He became Head over all things to the church which is His body, and in this ministry He ceases not to intercede and advocate for the saved (Eph. 1:22-23; Heb. 7:25; 1 John 2:1).

G. Salvation Only Through Christ

We believe that, owing to universal death through sin, no one can enter the kingdom of God unless born again; and that no degree of reformation, however great, no attainments in morality, however high, no culture, however attractive, no baptism or other ordinance, however administered, can help the sinner to take even one step toward heaven; but a new nature imparted from above, a new life implanted by the Holy Spirit through the Word, is absolutely essential to salvation and only those thus saved are sons of God. We believe also that our redemption has been accomplished solely by the blood of our Lord Jesus Christ, who was made to be sin and was made a curse for us, dying in our stead; and that no repentance, no feeling, no faith, no good resolutions, no sincere efforts, no submission to the rules and regulations of any church, nor all the churches that have existed since the days of the apostles, can add in the very least degree to the finished work wrought for us by Him who united in His person true and proper deity and perfect and sinless humanity (Lev. 17:11; Isa. 64:6; Matt. 26:28; John 2:7-18; Rom. 5:6-9; 2 Cor. 5:21; Gal. 3:13; 6:15; Eph. 1:7; Phil. 3:4-9; Titus 3:5; James 1:18; 1 Pet. 1:18-19, 23).

We believe that the new birth of the believer comes only through faith in Christ and that repentance is a vital part of believing, and is in no way in itself a separate and independent condition of salvation; nor are any other acts, such as confession, baptism, prayer, or faithful service to be added to believing as a condition of salvation (John 1:12; 3:16, 18, 36; 5:24; 6:29; Acts 13:39; 16:31; Rom. 1:16-17; 3:22, 26; 4:5; 10:4; Gal. 3:22).

H. The Extent of Salvation

We believe that when an unregenerate person exercises that faith in Christ which is illustrated and described as such in the New Testament, he passes immediate­ly out of spiritual death into spiritual life and from the old creation into the new; being justified from all things, accepted before the Father accord­ing as Christ His Son is accepted, loved as Christ is loved, having his place and portion linked to Him and one with Him forever. Though the saved one may have occasion to grow in the realization of his blessings and to know a fuller measure of divine power through the yielding of his life more fully to God, he is, as soon as he is saved, in possession of every spiritual blessing and absolutely complete in Christ, and is therefore in no way required by God to seek a so-called "second blessing" or a "second work of grace" (John 5:24; 17:23; Acts 13:39; Rom. 5:1; 1 Cor. 3:21-23; Eph. 1:3; Col. 2:10; 1 John 4:17; 5:11-12).

I. Sanctification

We believe that sanctification, which is a setting apart unto God, is three-fold:  It is already complete for every person because his position toward God is the same as Christ's position. Since the believer is in Christ, he is set apart unto God in the measure in which Christ is set apart unto God. We believe, however, that he retains his sin nature, which cannot be eradicated in this life. Therefore, while the standing of the Christian in Christ is perfect, his present state is no more perfect that his experience in daily life. There is therefore a progressive sanctification wherein the Christian is to "grow in grace" and to "be changed" by the unhindered power of the Spirit. We believe also that the child of God will yet be fully sanctified in his state as he is now sanctified in his standing in Christ when he shall see his Lord and shall be like Him (John 17:17; 2 Cor. 3:18; 7:1; Eph. 4:24; 5:25-27; 1 Thess. 5:23; Heb. 10:10, 14; 12:10).

J. The Holy Spirit

We believe that the Holy Spirit, the third Person of the blessed Trinity, though omnipresent from all eternity, took up His abode in the world in a special sense on the day of Pentecost according to the divine promise, dwells in every believer and, by His baptism, unites all to Christ in one body and that He, as the indwelling One, is the source of all power and all acceptable worship and service. We believe that He never takes His departure from the church, nor from the feeblest of the saints, but is ever present to testify of Christ; seeking to occupy believers with Him and not with themselves nor with their exper­iences. We believe that His abode in the world in this special sense will cease when Christ comes to receive His own at the completion of the church (John 14:16-17; 18:7-15; 1 Cor. 6:19; Eph. 2:22; 2 Thess. 2:7).

We believe that in this age, based on that which the Holy Spirit is to the believer, the Holy Spirit has certain well defined ministries, and that it is the duty of every Christian to understand what the Holy Spirit is to him, and does to him, and to be rightly adjusted to the Holy Spirit in his own life and ex­perience. We believe that the Holy Spirit, as a special provision of God, is an anointing (2 Cor. 1:21; 1 John 2:20-27), a seal (2 Cor. 1:22; Eph. 1:14; 4:30),and an earnest (2 Cor. 1:11; Eph. 1:14). His ministries to the Christian are the restrain­ing of evil in the world to the measure of the divine will; the convicting of the world respecting sin, righteousness and judg­ment; the regenerating of all believers; the indwelling of all whoa re saved whereby they are sealed unto the day of redemption and anointed of God for service; the baptizing into the one body of Christ of all who are saved; and the continued filling for power, witnessing, teaching, leading, and service of those among the saved who are yielded to Him and who are subject to His will (John 3:6; 16:7-15; Acts 1:8; Rom. 8:3-14; 1 Cor. 12:13; Eph. 4:30; 5:18; 2 Thess. 2:7; 1 John 2:20-27).

We believe that some gifts of the Holy Spirit such as speaking in tongues and miraculous healings were given to be used as signs to authenticate the message of the first century church. We believe that speaking in tongues was the common or necessary sign of the baptism of the filling of the Spirit, and that the complete deliverance of the body from sickness or death awaits the consummation of our salvation in the resurrection (Acts 2). We believe that in accordance with the sovereign will of God, healing is available through the prayer of believers (James 5:14). We believe that other non-sign gifts where given to the church and that through the exercise of these gifts in the church, believers who learn and apply the truth of Scripture to their lives will mature spiritually. We further believe that ecstatic experiences, though they may be valid manifestations of the grace of God, do not appreciably contribute to one's spiritual maturity (Eph. 4:11-16; 1 Pet. 2:2).

K. The Church, A Unity of Believers
1. The Universal Church

We believe that the church is composed of all who are united by the Holy Spirit to the risen and ascended Son of God, that by the same Spirit we are all baptized into one body, whether we be Jews or Gentiles, and thus being mem­bers one of another, we are responsible to keep the unity of the Spirit in the bond of peace, rising above all sectarian prejudices and denominational bigotry, and loving one another with a pure heart fervently (Matt. 16:16-18; Acts 2:42-27; Rom. 12:5; 1 Cor. 12:12-27; Eph. 1:20-24; 4:3-10; Col. 3:14-15).

2. The Local Church

We believe that God's primary (intended) organization of believers, after the family unit, in the present age is local assemblies of believers, committed to the Lord and to each other for the purpose of carrying out the universal church's visible activities; that is, the communication of God's truth to the people of God, the worship of and prayer to God by God's people, the loving care of God's people for one another, and the spread of the gospel to the ends of the earth; that these assemblies (or churches), though they should endeavor to cooperate with other Christian assemblies, are to function under the lordship of Christ, free from external controls of any religious organizations beyond the early oversight by the church founders and the influence of its own mature leaders; and that it is God's intention that all believers publicly identify with a visible, local assembly (Acts 2:41-47; 4:19; 5:29; 1 Cor. 1:1-2; 1 Thess. 1:1; Heb. 10:24-25).

L. The Ordinances of the Church

We believe that Christ, the head over all things to the church (Eph. 1:22), has commanded us to baptize in the name of the Father and of the Son and of the Holy Spirit (Matt. 28:19); and to partake at His table. When He had given thanks, he broke the bread and said, "this is my body, which is for you; do this in remembrance of Me."  In the same way He took the cup also after supper, saying, "this cup is the new covenant in My blood; do this as often as you drink it, in remembrance of Me. For as often as you eat this bread, and drink this cup, you proclaim the Lord's death until He comes" (1 Cor. 11:23-26).

M. The Christian's Walk

We believe that we are called with a holy calling to walk not after the flesh but after the Spirit, and so to live in the power of the indwelling Spirit that we will not fulfill the lusts of the flesh. But the flesh with its fallen, Adamic nature, which in this life is never eradicated, being with us to the end of our earthly pilgrimage, needs to be kept by the Spirit constantly in subjection to Christ, or it will surely manifest its presence in our lives to the dishonor of our Lord (Rom. 6:11-13; 8:2, 4, 12-13; Gal. 5:16-23; Eph. 4:22-24; Col. 3:1-10; 1 Pet. 1:14-16; 1 John 1:4-7; 3:5-9).

N. The Christian's Service

We believe that divine, enabling gifts for service are bestowed by the Spirit upon all who are saved. While there is a diversity of gifts, each believer is energized by the same Spirit and each is called to his own divinely appointed service as the Spirit may will. In the apostolic church, there were certain gifted men, i.e., apostles, bishops, prophets, evangelists and pastor-teachers who were appointed by God for the perfecting of the saints unto their work of the ministry. We believe also that today some men are especially gifted of God to be evangelists and pastor-teachers, and that it is to the fulfilling of His will and to His eternal glory that these men shall be sustained and encouraged in their service for God (Rom. 12:6; 1 Cor. 12:4-11; Eph. 4:11; 1 Pet. 4:10-11).

We believe that, wholly apart from salvation benefits which are bestowed equally upon all who believe, rewards are promised according to the faithfulness of each believer in his service for his Lord, and that these rewards will be bestowed at the judgment seat of Christ after He comes to receive His own to Himself (1 Cor. 3:9-15; 9:18-27; 2 Cor. 5:10).

O. The Great Commission

We believe that it is the explicit message of our Lord Jesus Christ to those whom He has saved that they are sent forth by Him into the world even as He was sent forth of His Father into the world. We believe that after they are saved they are divinely reckoned to be related to this world as strangers and pilgrims, ambassadors and witnesses, and that their primary purpose in life should be to make Christ known to the world (Matt. 28:18-19; Mark 16:15; John 17:18; Acts 1:8; 2 Cor. 5:18-20; 1 Pet. 1:17; 2:11).

P. The Blessed Hope

We believe that according to the Word of God the next great event in the fulfillment of prophecy will be the coming of the Lord in the air to receive to Himself into heaven His own who are alive in Him and for this we should be constantly looking (John 14:1-3; 1 Cor. 15:51-52; Phil. 3:20; 1 Thess. 4:13-18; Tit. 2:11-14).

 
Q. The Tribulation

We believe that the translation of the church will be followed by the fulfillment of Israel's seventieth week (Dan. 9:27; Rev. 6:1-19:21) during which the church, the body of Christ, will be in heaven. The whole period of Israel's seventieth week will be a time of judgment on the whole earth, at the end of which the times of the Gentiles will be brought to a close. The latter half of this period will be the time of Jacob's trouble (Jer. 30:7), which our Lord called the great tribulation (Matt. 24:15-21). We believe that universal righteousness will not be realized previous to the second coming of Christ, but that the world is day by day ripening for judgment and that the age will end with a fearful apostasy.

R. The Second Coming of Christ

We believe that the period of great tribulation in the earth will be climaxed by the return of the Lord Jesus Christ to the earth as He went, in person on the clouds of heaven, and with power and great glory to introduce the millennial age, to bind Satan and place him in the abyss, to lift the curse which now rests upon the whole creation, to restore Israel to her own land and to give her the realization of God's covenant promises, and to bring the whole world to the knowledge of God (Deut. 30:1-10; Isa. 11:9; Ezek. 37:21-28; Matt. 24:15-25:46; Acts 15:16-17; Rom. 8:19-23; 11:25-27; Rev. 20:1-3).

S. The Eternal State

We believe that at death the spirits and souls of those who have trusted in the Lord Jesus Christ for salvation pass immediately into His presence and there remain in conscious bliss until the resurrection of the glorified body when Christ comes for His own, whereupon soul and body reunited shall be associated with Him forever in glory; but the spirits and souls of the unbelieving remain after death conscious of condemna­tion and in misery until the final judgment of the great while throne at ;the close of the millennium, when soul and body reunited shall be cast into the lake of fire, not to be annihilated but, to be punished with everlasting destruction from the presence of the Lord and from the glory of His power (Luke 16:19-26; 23:42; 2 Cor. 5:8; Phil. 1:23; 2 Thess. 1:7-9; Jude 6-7; Rev. 20:11-15).