Homer Kizer Ministries

STATEMENT OF BELIEFS

of

The Philadelphia Church

The Philadelphia Church self-identifies itself as the endtime fellowship best representing the sixth (Rev 3:7–13) of the seven churches to which Christ addresses letters to their angels. Its evangelistic efforts are directed first toward born-from-above disciples who have chosen to remain in sin, and secondarily toward those individuals who have never known Christ or the Father. As such, its mission is to return born again disciples to spiritual Jerusalem, the walls of which are the laws of God written on circumcised hearts cleansed by faith (cf. Jer 31:33; Heb 8:10 & 10:16). To do this, it preaches the endtime gospel of the kingdom that all who endure to the end will be saved (Matt 24:13–14; 10:22). Its understanding of Scripture is based upon typological exegesis (1 Cor 10:11; 15:45–46; Rom 1:20).

Further, The Philadelphia Church recognizes that it is a steward of the mysteries of God, the steward to whom God has entrusted the revelation that the greater Body of Christ consists of genuine spiritual Israelites enslaved in spiritual Babylon just as circumcised Israelites were enslaved in physical Egypt. Spiritually-circumcised Israel will be released at a second or spiritual Passover when firstborns not covered by the blood of Christ as the Lamb of God will be slain. If these firstborns are spiritual Israelites, they will lose both their physical lives [psuche] as well as their spiritual lives [pneuma]. Therefore, The Philadelphia Church will extend toward its critics within enslaved spiritual Israel as much love and compassion as they will allow, in hopes that they will cover their lawlessness with the blood of Christ, taken how and when Jesus of Nazareth commanded and how He taught the Apostle Paul, revealed in Paul’s first epistle to the saints at Corinth.

BELIEFS

1. The Philadelphia Church recognizes the Bible as canonized without the Apocrypha as the inspired Word of God. The Philadelphia Church teaches that events recorded in the Old and New Testaments represent the physical antetypes of spiritual events that pertain to the maturation of spiritual Israel. Further, The Philadelphia Church teaches that prophecy exists to reveal events and the shadows of events occurring in the supra-dimensional realm usually identified as heaven that also effect the maturation of spiritual Israel. As such, the Father and the Son have revealed to drawn disciples the past, the present, and the future through the conclusion of the day of the Lord (Amos 3:7) in canonized Scripture.

2. The Philadelphia Church teaches that God is one in unity and in love, but consists of two entities that in the beginning functioned as one deity as if married, and now function as a father and his eldest son. These two entities are the Father and God of Christ Jesus (John 20:17), the one who raised Him from the dead (Rom 8:11), and the Son, Christ Jesus, the only Son of Theos (John 3:16) who entered His creation (John 1:14) to be born of the woman Mary, betrothed wife of Joseph. These two entities form one deity in unity and in singularity, with this “oneness” expressed in the Tetragrammaton YHWH, but with the two entities revealed in the linguistic icon Elohim, the regular plural of Eloah, which is formed from “El,” the name for God (Gen 17:1), plus the radical for aspirated breath, “ah.” So in the name Eloah, one God and His Breath [El + ah] is present. “Elohim,” as the plural or multiple of Eloah, reveals the presence of at least one additional God and His Breath, as seen in the plural pronouns assigned to Elohim in Genesis 1:26; 3:22; and 11:7.

Deconstruction of the Tetragrammaton YHWH reveals the number of deities present in the name Elohim: one entity with His Breath is represented by “YH,” or Yah (see Ps 146:1a; 148:1a; 149:1a) and a second entity and His Breath is represented by “WH.” This agrees with the Gospel of John, where in the beginning the Logos [7`(@H], the Creator of all that has been made (John 1:3; 1 Cor 8:6; Eph 3:9; Col1:16; Heb 1:2; 3:3-4), was with Theon [1,`<], and was Theos [2,ÎH]. Both Theos and Theon are collectively one deity, not as in one “family,” but as in one hypostasis with one personhood but two personages. If God were two, then the kingdom of heaven would eventually be divided against itself and would fail. So the entities composing the one deity function as one in a manner typified by how parts of one human body function together, the analogy the Apostle Paul used for the Church. In heaven, the Father is the Head of Christ, as Christ is the head of the Church in this physical world.

Further, The Philadelphia Church teaches that disciples who deny that the pre-existing Son was the Creator of all that is [Unitarians] deny Christ and will be denied by Christ when their judgments are revealed. In addition, The Philadelphia Church teaches that disciples [Trinitarians] who assign personhood to the divine Breath of God [B<,Ø:" ž(4@<] deny that they first received everlasting life when they received the Holy Spirit; they will inevitably believe that they were born with an immortal soul. Thus, they deny the existence of the spiritual life they received through receipt of the Holy Spirit, and as such, they commit blasphemy against the Holy Spirit.

3. The Philadelphia Church teaches that the Holy Spirit [A<,Ø:" U(4@<] is the Breath of God, "breath" used in its figurative or metaphorical sense to represent the creative and life-sustaining power of each member of the Godhead. An individual doesn’t usually assign personhood to his or her breath. Likewise, disciples should never assign personhood to the Breath of God.

4. The Philadelphia Church teaches that everlasting life is the gift of God (Rom 6:23). Humanity doesn’t have within itself everlasting life. Rather, the first Adam was banned from the Garden of Eden before he could eat of the Tree of Life (Gen 3:22). The only life the first Adam possessed was his physical breath [psuche] (cf. Gen 2:7; Eccl 3:19).

5. The Philadelphia Church teaches that born-from-above, or born of Spirit disciples receive actual life in the spiritual realm when they receive the Holy Spirit (John 3:8; 1 Peter 1:23; Titus 3:5). This life is given when the Father raises the spiritually dead (John 5:21), but this life can be lost when the disciple’s judgment is revealed at Christ’s return (1 Cor 4:5), for Christ must also give life to the disciple through the mortal flesh putting on immortality. Jesus said not to be surprised when some disciples are resurrected to life and some are resurrected to condemnation (John 5:28-29).

Both the Father and the Son must give life to a person before this person can enter the supra-dimensional heavenly realm; for flesh and blood cannot inherit, cannot enter the kingdom of God (1 Cor 15:50).

6. The Philadelphia Church teaches that disciples are not under the Law, but are under Grace, which is not unmerited pardon but the mantle or cloak or garment of Christ Jesus’ righteousness, put on daily as the reality of ancient Israel’s daily sacrifice. When a called-out person cleanses his or her heart through a journey of faith equivalent in length to the patriarch Abraham’s physical journey of faith from Ur of the Chaldeans to Canaan, the heart with be circumcised by Spirit (Deut 30:6; Rom 2:26-29; Col 2:11). Each disciple is then made an ark of the covenant, containing the two tablets upon which the Law of God is written, the heart and the mind, along with the jar of manna in the indwelling of Christ, and Aaron’s budded staff in the promised of resurrection.

Spiritual circumcision separates those who will be chosen from the many who have been called (Matt 22:14).

All sons of God born of Spirit are as the descendants of Noah were after the Flood, the baptism of the earth into death. And of the many descendants of Noah, only the patriarch Abraham believed God and had his belief counted as righteousness—and from Abraham came one son of promise, Isaac, who, the Apostle Paul claims, was the antetype of sons of God born of promise to the free woman, heavenly Jerusalem. Within the analogy, in the womb of Isaac [Rebekah’s womb] are two sons of promise, one hated, one loved though still unborn. The loved son consists of disciples who voluntarily choose to live as Judeans, observing the laws of God, especially the Sabbath commandment by which disciples show that they know that God sanctifies them, and keeping the distinction between clean and unclean, the meaning by which they show that they know God has consecrated them.

The veil to the Holy of Holies was rent so each spiritually circumcised disciple can rest under the Mercy Seat, representing Grace, which remains above the Ark of the Covenant. His or her prayers are offered to God in lieu of burning incense, and the disciple’s good works represent the Show Bread offerings. Good works is doing that which the disciple knows is right.

7. The Philadelphia Church teaches that Grace is the glorified Christ bearing the sins of drawn disciples after judgment has come upon them. Jesus’ shed blood as the Passover Lamb of God reconciles disciples to the Father, who abides no sin. Jesus’ sacrifice at Calvary is represented by the goat slain on Yom Kipporim. The second, or Azazel goat that has the sins of Israel read over it before being lead away into a wilderness by the hand of a fit man (Lev 16:20–22) represents the glorified Christ bearing the sins of spiritual Israelites as their covering. This was the annually enacted shadow of Grace that circumcised Israel so misunderstood that eventually they killed the Azazel goat by throwing it over a precipice … a figurative precipice separates physical life from resurrection in an incorruptible body; hence, the linguistic reference to a precipice in the signifier "Azazel."

All transgressions of the laws of God a person commits prior to being drawn by the Father are covered by Jesus’ shed blood at Calvary. The person begins his or her spiritual life absolutely sin free … being born of Spirit (John 3:5-8; 1 Pet 1:23) is real birth in the spiritual realm, where a physical offering for sin does no good. A second covering for sin will be needed, or the born-again disciple will be cast into the lake of fire if the disciple commits any transgression of the laws of God (sin is the transgression of the law of God [1 John 3:4]). Jesus’ shed blood at Calvary was a physical covering of sin large enough to cover every sin committed in the physical world. But Jesus will not be sacrificed a second time for sins committed in the spiritual realm. He does not pay the spiritual death penalty for the sins of drawn disciples under judgment (1 Pet 4:17). He will, however, temporarily bare those sins committed in the spiritual realm so that they are not even imputed to disciples—this is the meaning of Grace.

Jesus will give those sins He presently bears and will continue to bear until the judgment of disciples is revealed at His return either to Satan, or to disciples who have left the covenant. The sins He bears for disciples who will be resurrected to life will be given to Satan when the reality occurs of which Yom Kipporim is the antetype. By then, He will have already returned the sins He had borne for disciples resurrected to condemnation to those disciples. Thus, Christ rests from His labors of creating heirs of the Father.

All disciples who remain in covenant have no sin imputed to them, and are under no further judgment. They are covered by Christ bearing their sins. Therefore, these two coverings—one in the physical realm, and one in the spiritual—represent the reality of the Day of Atonement, a fast day to be kept in perpetuity.

Further, The Philadelphia Church teaches that the doctrine "once saved, always saved" is a false doctrine that does extensive harm to the greater Body of Christ.

As an aside, the reason why animal sacrifices will return during Christ’s Millennium reign is that Christ will not carry the sins of disciples. Before His reign begins, Christ will have returned the sins He has been bearing to either Satan or to out-of-covenant disciples.

8. The Philadelphia Church teaches that following seven years of tribulation the glorified Jesus of Nazareth will return as the Messiah to establish a thousand-year reign as King of kings and Lord of lords. These seven years of tribulation are the birth pains of spiritual Israel. Born again disciples will not be raptured prior to these years of tribulation. As the second Eve, the Christian Church will not escape the pain of childbirth.

9. The Philadelphia Church teaches that humanity is presently divided between those individuals who have been drawn and called by God and those individuals who have not yet been drawn by the Father (John 6:44, 65), and that those individuals who have been drawn and called as firstfruits are further divided between those who have chosen to live as Judeans and those who do not so choose. God, however, is not a respecter of persons. Every individual will eventually be drawn and called, with the majority of humanity—those human beings who never knew the Father during their lifetimes—to be drawn and called after being physically resurrected during the great White Throne Judgment. This will not be a second chance for salvation. Rather, to know the Father requires possessing life in the spiritual realm through receiving the Holy Breath of God. This gift is presently given to some individuals, those predestined to be called or drawn out-of-season to be vessels created for special use or for dishonorable usage. The remainder of humanity is not now in an ever-burning hell, but is in the grave awaiting resurrection, without knowledge of time or status.

10. The Philadelphia Church teaches that the Sinai covenant, the law by which God married physically circumcised Israel and by which Israel was made His holy nation, has been abolished (Eph 2:15), thereby physically returning humanity to being one nation. This one new humanity, though, has been separated spiritually between those who have the Breath of God and those who do not. This separation will end when the kingdom of this world becomes the kingdom of God the Father and of His Messiah (Rev 11:15) halfway through seven years of tribulation. Then, all of humanity will be liberated from bondage to sin; i.e., to the spiritual king of Babylon, Satan (Isa 14:4–21). All of humanity will then be called (Rev 18:4; Joel 2:32). All will have received the Breath of God. And all who endure to the end will be saved (Matt 24:13; 10:22). Those who endure will be the great endtime harvest of humanity for which the Father and Christ have patiently waited.

11. The Philadelphia Church teaches that the man of perdition will come during the first half of seven years of tribulation as the shadow or antetype of Satan coming as the Antichrist when he is cast from heaven on day 1260. Satan presently deceives humanity by controlling its mental topography (Rev 12:9). He can only do this from the heavenly realm. Once he is cast to earth, he will be limited to physical means to recapture his newly liberated slaves (Rev 11:15), the logic for him requiring that his former slaves accept the mark of the beast (P>lt– chi xi stigma, the tattoo of the Cross of Calvary). Again, he comes pretending to be Christ the day armies surrounding Jerusalem have been destroyed and the man of perdition is destroyed—and he comes after those disciples who keep the commandments of God and hold the testimony of Jesus (Rev 12:17).

The place of safety for spiritual Israel is inside the walls of spiritual Jerusalem, the heavenly city that doesn’t have geographical coordinates, but theological positioning.

Hypocrisy will cause a disciple to be cast into the lake of fire—hypocrisy is blasphemy against the Holy Spirit. Hypocrisy is rejection of the laws of God written on a disciple’s heart and mind by the Holy Spirit.

If a disciple relaxes the least of the commandments and teaches others to do likewise (Matt 5:19), which for most disciples is the Sabbath commandment, this disciple will be called least in the kingdom of heaven. This means, simply, that the person who in good faith rigorously keeps Sunday as the Sabbath should be kept will be called least; whereas the person who knew to keep the Sabbath and did not, keeping Sunday instead, is a hypocrite and will be cast into the lake of fire. It is the person who is genuinely deceived and who through ignorance doesn’t keep or teach to keep the least of the commandments who will be called least in the kingdom of heaven; this person will be in the kingdom, though. The person who teaches disciples to be lawless will be denied by Christ when judgments are revealed (Matt 7:21-23). But the person who knows to keep the commandments and who keeps them and who teaches others to do likewise will be called great in the kingdom of heaven.

12. The Philadelphia Church teaches that historical exegesis is the teaching of the traditions of men. The church’s theological positions are entirely text based. As such, they are subject to modification as the church grows in grace and knowledge. Further, The Philadelphia Church teaches that any centrally organized fellowship with many satellite fellowships will ultimately look to "headquarters" for its authority to implement theological growth instead of to Christ. Therefore, as shown through observing new moons, local fellowships are autonomous, and are fully responsible to Christ for the implementation of doctrinal growth. Whatever a fellowship does that is not of faith is sin; thus, every disciple needs to be fully convinced concerning his or her practice of worship, with the hand of fellowship extended to all who do not cause disruption within the church.

This concludes the STATEMENT OF BELIEFS as The Philadelphia Church understands Holy Writ on this day: the 16th of December, 2007 CE.

 

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