Michael Felber

I believe in the verbal, plenary, inerrant inspiration of the Scriptures, both the Old and New Testaments in the original autographs: verbal in that it is the exact words which God intended (I Peter 1:20-21; John 6:63), and plenary because the inspiration is completely throughout the entire book (II Tim. 3:16-17).

General (Natural) Revelation

God has revealed Himself through creation (i.e. nature and man’s conscience) so that man is without excuse (Rom. 1:20; Acts 14:15-17; Psalm 19:1-6).

Special Revelation

The Bible is a revelation of God’s truth which could not be revealed any other way. It is our final authority and is binding upon man’s mind, conscience, will, and heart and can only be understood as the Holy Spirit illumines, or enlightens us in them (I Cor. 2:13-14; John 16:13). It is the true center of Christian union, and the supreme to which all human conduct, creeds and opinions shall be tried (Psalm 119:105).

I believe that God through His infinite wisdom and power has preserved His Word. Although only the original manuscripts are inspired, and a translation, paraphrase or any other type of copy is inspired only to the extent that it is true to the original autographs, God has left us a written, accurate guide by which we can know His Word (Mt. 5:18; I Cor. 2:13; 10:11; I Thess. 2:13). Although some will say that the 1611 KJV is the inspired inerrant Word of God, I believe that “the authority of verbal inspiration rests [in] the wording of the original. The present day believer should read his Bible with the faith that it is God’s Word, but with the humility of recognizing [that it is only a translation and not the original]” (Custer).

The Personhood of God

I believe that there is one, and only one true and living God (Ex. 20:2-3), an infinite Spirit, the maker and supreme ruler of heaven and earth. In the unity of the Godhead there are three persons, Father, Son and Holy Spirit, equal in every divine perfection and executing distinct but harmonious offices in the great work of redemption (Mt. 28:19-20; I Cor. 8:6; II Cor. 13:14).

I believe that God is a living person and is described as having the attributes of a personal being. Throughout the Scriptures, God is characterized with the descriptions of men. He is described as walking and talking (Gen. 3:8), as being grieved and regretting (6:6), and feeling pleased (8:21). He is known as the “living one” (Josh. 3:10; I Sam. 17:26) and is described as one who sees (Gen. 18:21), hears (Gen. 30:17; Num. 21:3), eats (Gen. 18:8) and loves (John 3:16; I Jn. 4:10). As a person God is known as having self-consciousness, which is relating feelings, needs and thoughts to Himself (Isa. 45:5-7) and as having self-determination, which is the ability to exist without dependence upon anything else (Ex. 3:14; 6:3; John 8:58).

Apart and yet closely interrelated with the personality of God are the attributes of God.

The Attributes of God

Non-moral or Incommunicable Attributes

God is (1) omnipresent, meaning present everywhere at one time (Psm. 139:7-10; I Kings 8:27; Isa. 66:1). He is (2) omniscient in that He is infinite in knowledge and understanding (Prov. 15:3; Psm. 147:5; 139:1-10), knowing what exists, even the future (Isa. 44:26-45:7; Micah 5:2). Being (3) omnipotent, He is all powerful and is able to do whatever He wills to do (Gen. 17:1-5; Job 42:2; Jer. 32:17; Mt. 19:26). He is (4) immutable or unchanging (Mal. 3:6; Jas. 1:17; Heb. 1:12; Psm. 33:11), as well as (5) eternal (Psm. 90:2). He is (6) the only God (Isa. 44:45).

Moral or Communicable Attributes

God is (1) Holy, in that He has a separate and exalted position above His creatures (Josh. 24:19; I Sam. 6:20). Deuteronomy 32:4 speaks of His (2) righteousness and (3) justice. God is (4) good (Ex. 33:19), and God is (5) truth in that His knowledge, declarations and representations eternally conform to reality (Jn. 17:3; I Jn. 5:20: Deut. 32:4; I Thess. 1:9).

I believe that Jesus Christ is God, that He came in the flesh to redeem men from sin, and that He came to pay the penalty for men’s sin.

His Identity

I believe that Jesus Christ is the only begotten Son of God (Jn. 3:16); that He is co-equal and eternally exists with the Father and the Holy Spirit (Micah 5:2); that He is the Creator and sustainer of all that has been created (Jn. 1:1-14; Col. 1:16) and that He is the Saviour Whom the Father sent (Jn. 3:16).

His Incarnation and Virgin Birth

I believe that Jesus Christ willingly came to the earth to become God incarnate; by that, I mean God came in the flesh, having a body just as we have. In coming, Christ did not empty Himself of being God, but subdued some of His divine attributes to put on humanity (Phil. 2:6-8; Col. 2:9). He was born of a virgin (Gal. 4:4; Lk. 2:7; Isa. 7:14) and conceived by the Holy Spirit (Mt. 1:18-25).

His Life

Not only did He have a human birth, but had human distinctions. He grew (Lk. 2:40, 52); He had human names (Mt. 1:21; 9:27; 12:23), and He suffered the sinless infirmities of His human nature: temptation (Heb. 2:18; 4:15), hunger (Mt. 4:2; 21:18) and weariness (Jn. 4:6). I believe that He lived a sinless life upon earth and conducted a miraculous ministry that men might believe in Him (Jn. 20:30-31; II Cor. 5:21).

His Death

I believe that He died by Roman crucifixion on Calvary’s cross, and that His death was the vicarious atonement for the sins of all mankind (Mt. 27:33-54; I Cor. 15:3; Jn. 2:2).

His Blood

I believe that His blood shed at Calvary is the atonement for the sins of all mankind; that it is sufficient to cleanse all men from all sin; and that it is the sinner’s only plea for salvation (I Jn. 1:7; Eph. 1:7; Heb. 9:22; I Pt. 1:18-19).

His Resurrection

I believe that He arose bodily from the tomb and that His resurrection gives a sure hope of everlasting life to those saved by grace, and a sure warning of judgment after death to those who are not saved (Lk. 24:1-7; I Cor. 15:4; Acts 17:31; Rom. 4:25).

His Ascension

I believe that after His resurrection He ascended back into heaven from whence He came, and that He is now at the right hand of the Father carrying on His ministry of intercession for true believers (Lk. 24:50-51; Acts 2:31-33; 1:11; Heb. 7:25).

His Second Coming

I believe in the pre-tribulational, pre-millennial, personal, imminent coming of the Lord Jesus Christ to meet all believers in the air; and that He will conclude the tribulation by returning to the earth with all His saints to set up His millennial kingdom (Mt. 24:29, 30; I Thess. 4:16-17; 5:9, 10; Jude 14; Rev. 19:11-16; Acts 1:11).

I believe that the Holy Spirit is a divine person (Eph. 4:30; I Cor. 12:11; Rom. 8:27), coequal with God the Father and God the Son and of the same nature (Mt. 28:19-20; Mt. 3:16-17; II Cor. 13:14); that He was active in creation (Gen 1:1-3); that His relationship to the unbelieving world consists of restraining the evil one until God’s purpose is fulfilled; that He convicts of sin, of righteousness and of judgment (Jn. 16:7-11); that He bears witness to the truth of the gospel in preaching and testimony (Acts 5:30-32); that He is the agent in the new birth (Jn. 3:5-6); that He seals, endues, guides, teaches, witnesses, sanctifies, helps, and gives gifts to the believer (Eph. 1:13-14; Mk. 1:8; Jn. 1:33; Acts 11:16; Lk. 24:49; Rom. 8:14, 16, 26, 27; I Cor. 12:4-11; Rom. 12:3-8).

I believe some of the gifts of the Holy Spirit given in the early church, such as tongues and healing, were evidently temporary gifts, because we do not see them demonstrated as they were at that time. Beyond that, speaking in tongues was never a necessary sign of the baptism or filling of the Holy Spirit (Acts 4:8; 8:17; I Cor. 13:8).

“In the beginning God created the heaven and the earth” (Gen. 1:1), creation being an act by which something is brought forth out of nothing. I believe that God created the earth and heavens without any existing materials (Heb. 11:3). The word “ex nihilo” portrays this idea in that it means to create from nothing or without “pre-existing” materials. God created in two different ways: immediate and mediate. Through immediate creation God created from nothing; through mediate creation God took and transformed existing materials. When the Bible speaks of the six creation days, I believe that it means six literal days. The idea of an evening and morning points to one day and the “interdependence” between the created things points to six literal days. The purpose of creation is two-fold. God created to show forth His glory (Psm. 8:1; 19:1; Isa. 40:5) and to bring forth the honor due to Him (I Chron. 16:29; Jer. 13:16; Rom. 15:6-9; I Cor. 6:20).

I believe that everything continues and exists only as God preserves or maintains it (Col. 1:16-17). This preservation includes man and animals (Psm. 36:6; Prov. 2:8; Acts 17:28) as well as all else (Heb. 1:3). He accomplished this by concurrence in all operations in both matter and mind. His power interpenetrates that of man without destroying or absorbing it. In evil actions God gives only the natural power.

I believe that man is an immediate creation by the direct act of God (Gen. 2:7, 5:1; Dt. 4:32). Man was created in the moral, mental and social likeness of God, which makes him a special creation, unique and distinct from all others (Gen. 1:26-27).

Being created in the image, or pattern, of God, man possesses qualities which display his uniqueness. Man’s moral likeness refers to his ability to think rationally, making decisions for himself, as well as his ability, or authority, to rule over the earth. The mental image is essentially his conscience, reason and will. Even though man is a created being, he has the ability to decide for himself; the will to do or not to do something. Man is also patterned after God in his social desires. Just as God desires companionship (Gen. 3:8), man also desires and needs company (Gen. 2:18, 24).

God not only created man unique and above all lower beings, but He made distinctions in the genus man: male and female (Gen. 1:27; Mt. 19:4). God ordained marriage (Gen. 2:24; Mt. 19:15-16). At marriage man and woman are joined together and make a complete union (Mk. 10:8-9). When God established marriage, He intended for it to endure (Mal. 2:15-16) and did not advocate divorcement. The Bible states that He hates it (Mal. 2:16) and only permitted it because of man’s stubbornness (Deut. 24:1-4; Mk. 10:4-5).

I believe man was created with “those powers that fit Him for right or wrong action” (Thiessen). Man has a conscience which is “discriminative” and “impulsive” (Thiessen). It combines all that it receives and points to the proper solution. A man may pollute his conscience (I Cor. 8:7; Heb. 10:22) or make it useless (I Tim. 4:2), but not destroy it (Heb. 9:14). Man was also made with a will which gives him the choice of doing as he desires as long as it is in line with his nature. Adam chose to disobey God and please self, and as a result all men are sinners (Rom. 5:12).

Sin is lack of conformity to or direct opposition to God’s law. Man is guilty of sin in several ways. We are guilty by imputation (Rom. 5:12-13) and also by our own deeds (Rom. 3:10, 12b, 23). By imputation I mean that Adam’s sin is attributed to us by our relationship with him (Rom. 5:19). We not only sin in act, but it is part of our indwelling nature (Mt. 15:19, 21; Rom. 7:17). I believe that at the core of all sin is selfishness (Isa. 53:6; II Cor. 5:15; II Tim. 3:2), for it is the love of self that entices us to go against God’s law (Jas. 1:13-14). The pollution of man is a result of sin, just as guilt is; sin has corrupted man (Eph. 4:22; Isa. 1:5; Lk. 6:45; Jer. 17:9).

As a result of sin, man has several consequences he must suffer. Man has a feeling of guilt. Guilt is an “obligation to satisfy God” (Thiessen). Everyone has an inbuilt desire to do right, and when he does not fulfill his “obligation,” it bothers him. Guilt comes from giving in to temptation (Psm. 19:13), from doing evil deeds (Mt. 23:32; Lk. 15:21), and from not doing what we know is right (Heb. 10:26).

Another consequence of sin is death: physical and spiritual. Physical death separates the material from the immaterial (Rom. 8:10), but spiritual death separates man from God. Man also became depraved through the fall. Being depraved means to lack a love of God that is expected of him.

I believe God desires salvation for all men, and that through His foreknowledge He elects some men to conversion, justification, regeneration, union with Christ through adoption, and sanctification.

Salvation for all men

The doctrine of Soteriology, or Salvation, must begin with the premise that God wants men to receive salvation because man of himself is unable to help himself. “. . . All our righteousnesses are as filthy rags” (Isa. 64:6), so “. . . He hath chosen us” for salvation (Eph. 1:4).

Foreknowledge

The word foreknowledge, I believe, means to know what will happen before it happens.

Election

God through foreknowledge, I believe, elects those who will receive Him. Election then is really foreknowing how man will respond to the Revelation given to him. God has decided who the elect would be by saving men who received His Son.

Conversion

Conversion is the turning away from sin toward God, and is basically composed of two parts: faith and repentance. Faith deals not only with the future, but with our past and present. Faith at conversion is the soul relying on God and receiving from Him (Rom. 10:9). Three elements must be included to make faith complete. Faith involves one’s mind, emotions and will. The mind, or intellect, entails a belief in the revealed story from God: in nature through creation, in history, in revealed doctrine, in the redemptive act of Christ and in the prescribed way for salvation. It is mainly an intellectual assent to God’s revealed Word. This in itself cannot save because “the devils also believe, and tremble” (James 2:19). One’s emotions are involved because he believes Christ can satisfy his immediate longings, but this also of itself cannot save a person, for one can change emotionally from day to day (Mt. 13:20-22; Psm. 106:12-14).

The will, or the volitional aspect, is a commitment to something. It takes all three in combination to have “true saving faith” (Heb. 11:1-3). This faith can receive “the promises afar off, and [be] persuaded of them” (Heb. 11:13).

Repentance takes place when one is not only sorry for what he has done, but actively turns from it. Just like faith, repentance involves the intellect, emotions and will. The intellectual part of repentance is a change of mind regarding ourselves, our sin and God. One must see that he is a sinner worthy of the wrath of God and is without excuse (Psm. 51:3; Rom. 1:20). Our emotions show forth repentance by sorrow and regret (II Cor. 7:9; Mt. 21:32). A change in our attitudes and “disposition” involves our will (Acts 26:18; I Thess. 1:9).

Justification

Justification is the act by which God pronounces a condemned sinner, righteous. It makes him free from punishment of sin (Rom. 6:23). Justification also involves propitiation: the infusion of Christ’s righteousness into us thereby making us righteous in God’s sight. We are justified “judicially” by the Father (Rom. 8:33), “meritoriously” by Christ (Isa. 53:11), “mediately” by faith (Rom. 5:1), and “evidentially” by our works (Jas. 2:14).

Regeneration

Regeneration is the divine counterpart to the human activity in conversion. In regeneration the soul is “imparted” with a new nature (II Cor. 5:17), or a new set of desires (II Pt. 1:4; Jer. 24:7). Regeneration is only possible by God exercising His will for us (Jas. 1:18; Jn. 1:13), by Christ’s willing sacrifice in our behalf to redeem us (I Pt. 1:3), by the written Word of God convicting our hearts (Rom. 10:17; Jas. 1:18; Eph. 5:26), and the Holy Spirit molding our wills (Titus 3:5; Acts 16:14).

Union with Christ

The sinner who has been regenerated can once again be reinstated, or reconciled, into a close, personal relationship with God (I Cor. 15:22). This relationship is one of dependence upon God like a branch is to its vine (Jn. 15:1-6), and originates in God (Eph. 2:5; Jn. 17:2). Adoption actually means the “placing as a son.” God has given us the privilege of being called a “son of God” (I Jn. 3:1; Jn. 1:12). Our adoption began in time past by the wisdom of God (Eph. 1:5) and became personal at the point of salvation (Gal. 3:26), but the full realization of what God has for us will come only when we have been delivered from this sinful body (Gal. 3:20-21).

Sanctification

Sanctification is a complete separation to God (I Cor. 1:2) from worldly pleasures and a cleansing from evil (II Cor. 7:1) unto Christlikeness (I Jn. 3:2). We are sanctified at the moment of conversion regardless of spiritual position (Col. 1:2), because it is not based upon us but upon Christ (Col. 2:10). Sanctification is also a continuing process throughout our lives as we remove and then replace old characteristics with new (Col. 3:8-17). Both God and man must participate in this process.

I believe that God continues the salvation of men after repentance forever: the perseverance of the saints.

I believe that a person cannot lose his salvation once he has received it. “Just as [God has] intended so it has happened” (Isa. 14:24). At salvation we are considered to be “crucified with Christ” (Gal. 2:20) and have been imparted eternal, or everlasting life (Jn. 3:16; I Jn. 5:11). Jesus said, “I give unto them eternal life; and they shall never perish neither shall any man pluck them out of my hand” (Jn. 10:28). I also believe in perseverance because “I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day” (II Tim. 1:12).

God’s Word does not specifically state when angels were created, but I do believe it does state that they are created beings (Psm. 148:2, 5; Neh. 9:6). Although created, they are different from men. They are stronger (Psm. 103:20; II Pt. 2:11) and smarter (II Sam. 14:20) than men, yet are not as God (I Tim. 6:16; Job 1:7; Zech. 1:11). They are different from men in that they are incorporeal, or spirits (Heb. 1:7), a group not a race, and not just a glorified human.

Angels are separated into two categories: good and evil.

Good

The Angels

I believe there are innumerable angels (Dan. 7:10; Rev. 5:11) that can appear individually (Acts 5:19), in couples (Acts 1:10) or in groups (Lk. 2:13). They are messengers waiting to do God’s bidding.

The Cherubim

The origin of the word cherubim is not known for certain, but some feel it means “to cover” or “to guard.” A cherub stood watch over the garden in Genesis 3:24 and two were placed on top of the ark in the tabernacle (Ex. 25:19; I Kgs. 6:23-28). I believe the chief purpose of the cherubim is to be the guardians of the throne of God (Psm. 18:10; 80:1; 99:1).

The Seraphim

They are mentioned only by name in Isaiah 6:2 and 6. Their job is to lead heaven in the worship of God and purify His servants for acceptable service.

The Living Creatures

They worship God, direct the judgments of God (Rev. 6:1; 15:7) and witness the worship of the one hundred and forty-four thousand (Rev. 14:3).

The Archangels

Only one is specifically mentioned by name (Jude 9). Their main responsibilities seem to be the protection of Israel ( Dan. 10:13, 21; 12:1), announcing Christ’s birth (Lk. 1:26-28), defeating Satan in his attempts to kill the man-child and the woman (Rev. 12:7-12), and the heralding of the return of Christ for His own (I Thess. 4:16-18).

The Watchers

Angels sent by God to observe (Dan. 4:13).

Evil

All angels were made good (Gen. 1:31; II Pt. 2:4), but some chose not to remain that way (I Tim. 3:6). When they fell is not known for sure, but it must have been before the fall of man (Gen. 3:1). As a result of the fall (1) all lost their holiness and became corrupt (Mt. 10:1; Eph. 6:11); (2) some were cast into Hell (II Pt. 2:4); and (3) some were left free and oppose good angels (Dan. 10:12, 20; Jude 9).

• The angels that are kept in prison (II Pt. 2:4; Jude 6).
• The angels that are free (Rev. 12:7-9).
• The demons (Mt. 9:32; Mt. 12:22; Mk. 9:17-18; Lk. 13:11-17).
• Satan

I believe in the personality of Satan, that he is the unholy god of this age, and the commander of all the powers of darkness, and is destined to an eternal justice in the lake of fire (Mt. 4:1-3; II Cor. 4:4; Rev. 20:10). I believe that Christ’s death, burial and resurrection guarantee Satan’s works will be forever destroyed (I Jn. 3:8).

Scripture reveals his works and character by the names it gives him.

• Satan – adversary (I Chron. 21:1; Job 1:6)
• Devil – slanderer and accuser (Gen. 3:1-7; Job 1:9; 2:4)
• Dragon – serpent or sea monster (Ezek. 29:3; 32:2)
• Serpent – crookedness or deceitfulness (II Cor. 11:3)
• Beelzebub – Mt. 10:25; 12:24-27
• Belial – worthlessness (II Cor. 6:15)
• Lucifer – light bearer (Isa. 14:12; II Cor. 11:14)
• Evil one – Mt. 13:19, 38
• Tempter – tries to entice to sin (I Thess. 3:5)
• God of this age – II Cor. 4:4
• Prince of the power of the air – Eph. 2:2
• Ruler of this world – influence over governments (Mt. 4:8)

I believe that a local church is a congregation of immersed, born-again believers, associated by covenant of faith and fellowship of the gospel (Acts 2:41; 20:17; I Cor. 1:2); observing the ordinances of Christ, governed by His laws, and exercising the gifts, rights and privileges invested in them by His Word; that its officers are pastors and deacons whose qualifications, claims and duties are clearly defined by the Scriptures (Eph. 4:11; I Tim. 3; Titus 1:4-9; Acts 6:2-4). I believe that the true mission of the church is the faithful witnessing of Christ to all men as we have opportunity (Mt. 28:19-20). I hold that the local church has the absolute right of self-government, free from any hierarchy, of individuals or organizations; that its one and only superintendent is Christ, through the Holy Spirit (Col. 1:18; Eph. 1:22-23; 5:23-24); that it is scriptural for true churches to co-operate with each other in contending for the faith and furtherance of the gospel (II Cor. 8:1-4; 9:1-2); that each local church is the sole judge of the methods and measures of its cooperation; on all matters of membership, of policy, of government, of discipline, of benevolence, the will of the local church is final.

An Organism

I believe that the church, which is the Body of the Bride of Christ, is a spiritual organism made up of all people who have been washed in the blood of Christ (Eph. 1:22-23; 5:25-27; I Cor. 12:12, 13; Col. 1:18).

An Organization

I believe that the establishment and continuation of local churches is clearly taught and defined in the New Testament Scriptures (Acts 14:27; I Cor. 16:19; I Tim. 3:1-13; Titus 1:5-11; Rev. 2, 3).
I believe that Scripture gives seven characteristics of a Biblical church: The Bible must be the sole authority for faith and practice (II Tim. 3:16-17); a regenerate church membership (Acts 2:41 & 42; I Cor. 1:2); water baptism by immersion (Acts 8:36-39; Mt. 3:13-17); self-governing independent, local church (Acts 6:3-6; II Cor. 8:18-19; Eph. 4:11-16); the priesthood of the believer (I Peter 2:5, 9, 10; Heb. 10:11-22); separation of church and state (Mt. 22:15-22; Rom. 13:1-7); and soul liberty (Acts 4:18-20; 5:28, 29).

Ordinances: Baptism, Lord’s Supper

Baptism

I believe that Christian baptism is the immersion of a born-again believer in water to show forth in a solemn and beautiful emblem, or symbol, of our faith in the crucified, buried and risen Saviour, with its effect in our death to sin and resurrection of new life; and while there is no saving power in water baptism, it is an act of obedience for those who are already saved to picture their death, burial and resurrection to walk in newness of life with Jesus Christ; that it is a pre-requisite to church membership and the privileges of a church relationship (Rom. 6:3-5; Mt. 3:13-17; 28:19-20; Jn. 5:24; Acts 8:36-39; Eph. 2:8-9; Acts 2:41; 8:12; Titus 3:5).

Lord’s Supper

I believe that the Lord’s Supper is a symbolical commemoration of the Lord’s death to be observed until He comes again; that it should be open to all regenerated persons who have examined themselves in the light of God’s requirements; and that the elements are only symbols of His broken body and shed blood. Since it is the Lord’s table none shall be barred who are His (Mt. 26:26-30; Lk. 22:14-20; I Cor. 10:16-21; 11:17-34).

Biblical Separation

Ecclesiastical

I believe that we must stand against and separate from all apostasy, liberalism, modernism, ecumenism, neo-orthodoxy, neo-evangelicalism (I Jn. 4:1; Rom. 16:16-18; I Tim. 6:3-5; II Jn. 9-11; Titus 3:9-11; Eph. 5:11; II Cor. 6:14-17; Gal. 1:6-9; Col. 1:28; I Jn. 1:5-7).

Personal

I believe that every born-again Christian should live in such a manner as not to bring reproach upon his Saviour and Lord; and that separation from all worldly and sinful pleasures and practices is commanded of God (James 1:27; I Pt. 2:11; Rom. 6:11-13; 12:1, 2; I Cor. 6:13, 19-20; Mt. 5:13-16).

I believe that Scripture teaches that sin will become worse and worse until the imminent, visible return of Christ to take up His saints; that at that time believers in heaven will experience the judgment seat of Christ and the marriage supper of the Lamb; that on earth, at the time of the rapture, will begin the tribulation period which will last seven (7) years; that at the end of the tribulation period the Lord will return to earth with His saints to put down the forces of evil and to bind Satan in the bottomless pit for a thousand years; that the Lord will then establish His millennial reign of righteousness on earth; that at the conclusion of this 1,000-year reign, Satan will be loosed for a short while and will deceive many people; that the Lord will then accomplish Satan’s final and everlasting defeat and cast him into hell; that the Lord will then conduct the Great White Throne Judgment of the wicked of all ages, sealing their doom of eternal damnation according to their works; and that those made righteous by the merits of Jesus Christ (not present at this judgment) will then enter into their eternal state of bliss (Mt. 25:46; Jn. 5:28, 29; II Cor. 5:10; Phil. 3:20-21; I Thess. 4:13-18; II Thess. 2:1-10; Rev. 1:1, 19; 19:9-13; 20:1-22:6)