FIRST ASSEMBLY ROXAS MISSIONS,INC.(F.A.R.M.,Inc.) is affiliated with the  Philippines General Council of the Assemblies of  (PGCAG) with the following expressed purpose:

PGCAG Official Logo

PGCAG Official Logo

That the priority reason-for-being of the Philippines General Council of the Assemblies of God, Inc. (PGCAG) is to be an agency of God for evangelizing the world, to be a corporate body in which man may worship God, and to be channel of God’s purpose to build a body of saints being perfected in the image of His Son.

That the Philippines General Council of the Assemblies of God, Inc. (PGCAG) exists expressly to give continuing emphasis to this reason-for-being ….(ARTICLE II – STATEMENT OF PURPOSE, paragraph 4 & 5)

As an affiliated member,we therefore subscribe to the  PGCAG statement of fundamental doctrines:


The Bible is our all sufficient rule for faith and practice. This Statement of Fundamental Truth is intended simply as a basis of fellowship among us (i.e.; that we all speak the same thing, 1CO. 1:10; ACT 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.

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. (2TI 3:15-17; 1TH 2:13; 2PE 1:21).

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 Ghost (DEU 6:4; ISA 43:10; MAT 28:19; LUK 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 distinguish from “gods many and lords many.” We, therefore, may speak with propriety of the Lord our God, who is One Lord, as Trinity or as one Being of three persons and still be absolutely scriptural (examples: MAT 28:19; 2CO 13:14; JOH 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 Ghost, but that this distinction and relationship as to its mode is inscrutable and incomprehensible, because unexplained (LUK 1:35; 1CO 1:24; MAT 11:25-27; 28:19; 2CO 13:14; JOH 1:3-4).

c. Unity of the One Being of Father , Son and Holy Ghost
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 Ghost which constitutes Him the Holy Ghost and not either the Father or the Son. Wherefore, the Father is the Begetter, the Son is the Begotten, and the Holy Ghost 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 (JOH 1:18; 15:26; 17:11, 21; ZEC. 14:9).

d. Identity and Cooperation in the Godhead
The Father, the Son, and the Holy Ghost are never identical as to the Person; nor confused as to relation; nor divided in respect to the Godhead; nor opposed as to cooperation. 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 and the Son proceeding, as to nature, relationship, cooperation and authority. Hence, neither Person in the Godhead either exists or works separately or independently of the others (JOH 5:17-30, 32, 37; JOH 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 Ghost. It therefore, belongs exclusively to the Son of God (ROM 1:1-3, 7; 2JO 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 (MAT 1:23; 1JO 4:2, 10, 14; REV 1:13, 17).

g. The Title, Son of God
Since the name “Immanuel” embraced 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 (MAT 1:21-23; 2JO 3; 1JO 3:8; HEB 1:1-13; 7:3).

h. Transgression of the Doctrine of Christ
Wherefore, it is a transgression of the doctrine of Christ to say that Jesus derives 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 eternal Father and that the Son is a real and eternal Son, is denial of the distinction and relationship in the Being of God; a denial of Father and Son: and a displacement of the truth that Jesus Christ is come in the flesh (2JO 9; JOH 1:1, 2, 14, 18, 29, 49; 1JO 2:22; 4:1-5; HEB 12:2).

i. Exaltation of Jesus Christ as Lord
The son of God our Lord Jesus Christ having by Himself purge 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 Ghost that we, in the name of Jesus Christ might bow our knees and confess that Jesus Christ is Lord to the Glory of God and Father until the end, when the Son shall become subject to the Father that God may be all in all that God may be all in all (HEB 1:3; 1PE 3:22; ACT 2:32-36; ROM 14:11; 1CO 15:24-28).

j. Equal Honor to the Father and to the Son
Therefore, since the Father has delivered all judgment unto the Son, it is not only the express duty of all in heaven and on the earth to bow the knee, but it is unspeakable joy in the Holy Ghost 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 paragraph 2, 3 and 4), and thus honor the Son even as we honor the Father (JOH 5:22, 23; 1PE 1:8; REV 5:6-14; PHI 2:8,9; REV 7:9, 10; 4:8-11).

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

Man was created good and upright; for God said, “Let us make man in our image, after our likeness. Moreover, man by voluntary transgression fell and thereby incurred not only physical death but also spiritual death, which is separation from God (GEN 1:26, 27; 2:17; 3:6; ROM 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 the washing of regeneration and renewing of the Holy Ghost, being justified by grace through faith, man becomes an heir of God according to the hope of eternal life (LUK 24:47; JOH 3:3; ROM 10:13-15; EPH 2:8; TIT 2:11; 3:5-7).

b. The Evidences of Salvation
The inward evidence of salvation is the direct witness of the Spirit (ROM 8:16). The outward evidence to all men is a life of righteousness and true holiness (EPH 4:24; 7; TIT 2:12).

a. Baptism in Water
The ordinance of baptism by immersion is commanded in the Scriptures. All who repent and believe on Christ as Saviour 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 (MAT 28:19; MAR 16:16; ACT 10:47.48; ROM 6:4).

b. Holy Communion
The Lord’s Supper, consisting of the element – bread and the fruit of the vine – is the symbol expressing our sharing the divine nature of our Lord Jesus Christ (2PE 1:4); a memorial of His suffering and death (1CO 11:26); and a prophecy of His second coming (1CO 11:26); and is enjoined on all believers “till He come.”

All believers are entitled to and should ardently expect and earnestly seek the promise of the Father, the baptism in the Holy Ghost 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 (LUK 24:49; ACT 1:4, 8:1CO 12:1-31). This experience is distinct from and subsequent to the experience of the new birth (ACT 8:12-17; 10:44-46; 11:14-16: 15:7-9). With the baptism in the Holy Ghost come such experiences as an overflowing fullness of the Spirit (JOH 7:37-38: ACT 4:8), a deepened reverence for God (ACT 2:43; HEB 12:28), an intensified consecration to God and dedication to His work (ACT 2:42), and a more active love for Christ, for His Word, and for the lost (MAR 16:20).

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

Sanctification is an act of separation from that which is evil, and of dedication unto God (ROM 12:1. 2: 1TH 5:23; HEB 13:12). The Scriptures teach a life of “holiness without which no men shall see the Lord” (HEB 12:14). By the power of the Holy Ghost we are able to obey the command: “Be ye holy, for I am holy” (1PE 1:15, 16).

Sanctification is realized in the believer by recognizing the identification with Christ in His death and resurrection and by faith reckoning daily upon the fact of that union, and by offering ever faculty continually to the dominion of the Holy Spirit (ROM 6:1-11, 13; 8:1, 2, 13; GAL 2:20; PHI 1:12; 1PE 1:5)

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 First-born, which are written in heaven (EPH 1:22, 23; HEB 12:23).

Since God’s purpose concerning man is to seek and to save that which is lost, to be worshipped by man, and to build a body of believers in the image of His Son, 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 (ACT 1:8; MAT 28:19, 20; MAR 16:15,16).
b. To be a corporate body in which man may worship God (1CO 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 (EPH. 4:11-16; 1CO 12:28; 14:12).

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 (MAR 16:15-20; ACT 4:29-31; HEB 2:3- 4).
b. Adds a necessary dimension to a worshipful relationship with God (1CO 12, 13, and 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 (GAL 5:22-26′, 1CO 2:28; 14:12; EPH 4:11, 12; COL 1:29)

A divinely called and scripturally ordained ministry has been provided by our Lord for the three-fold purpose of leading the Church in:

a. Evangelization of the world (MAR 16:15-20).
b. Worship of God (JOH 4:23, 24); and
c. Building a body of saints being perfected in the image of His Son (EPH 4:11-16).

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 (ISA 53:4,5; MAT 8:16, 17: JAM 5:14-16).

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 (1TH 4:16, 17; ROM 8:23; TIT 2:13; 1CO 15:51-52).

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 (ZEC 14:5; MAT 24:27,30; REV 1:7:19:11-14; 20:1-6). This millennial reign will bring the salvation of national Israel (EZE 37:21, 22: ZEP 3:19, 20; ROM 11:26, 27) and the establishment of universal peace (ISA 11:6-9; PSA 72:3-8; MIC 4:3, 4).

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 (MAT 25:4-6; MAR 9:43-48; REV 19:20; 20:11-15; 21:8).

“We, according to His promise, look for new heavens and a new earth, wherein dwelleth righteousness” (2PE 3:13; REV 21, 22).