FREQUENTLY ASKED QUESTIONS
Q1: Why does the Mountain State Directory of Sovereign Grace Congregations exist?
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A1: The Mountain State Directory of Sovereign Grace Congregations exists to connect Reformed, Calvinistic, and Sovereign Grace Christians with local churches in West Virginia. Along with personal connections, we also aim at corporate connections, in making churches aware of churches, for the purpose of fellowship, building relationships, partnering in ministry, and praying together for revival. In addition, we offer resources such as a pulpit supply, job board, statistics on the state of religion in West Virginia, evangelistic material, and various media content to not only inform, but serve the Mountain State church in the proclamation of the gospel.
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• The Mountain State Directory of Sovereign Grace Congregations is not affiliated with Sovereign Grace Churches (formerly Sovereign Grace Ministries).
Q2: Is the Mountain State Directory of Sovereign Grace Congregations a denomination or church network?
A2: No, the Directory is an independent platform — a curated online listing of churches aligned with Reformed, Calvinistic, and Sovereign Grace doctrine and practice. It does not function as a denomination, network, alliance, or governing body — nor does it speak for those churches or their affiliating denominations, networks, or alliances.
Q3: Is the Directory a ministry of a church listed on the Directory?
A3: No. While the founder of the Directory is a member of a listed church, the Directory operates independently. It is not controlled by any congregation or denominational structure.
Q4: Are all Reformed, Calvinistic, and Sovereign Grace churches in West Virginia listed in the Directory?
A4: No. If a church is not listed, it may be for one of several reasons:
- A church does not meet the Directory's doctrinal and practical standard
- A church has declined to participate
- A listing is currently pending for that church
- We are simply unaware of that church’s existence
Q5: Does the Directory list Arminian churches?
A5: No. The Directory does not list Arminian churches — as Arminianism is directly opposed to the doctrine of sovereign grace.
Q6: What does a church have to affirm to be listed in the Directory?
A6: Churches must affirm:
- The Doctrines of Grace
- The Five Solas of the Reformation
- Nicene Christology
- An Evangelistic Mission
Q7: What are the Doctrines of Grace?
A7: The Doctrines of Grace are summaries of five biblical soteriological doctrines which declare salvation to be all of grace. They are often, for the sake of convenience, presented in the acronym TULIP:
Total Depravity (also called Radical Corruption): As a result of the sin of Adam, the entire human race was shipwrecked into sin; thus all of Adam’s descendants are born spiritually dead and by nature rebels against God and His holy law. This does not mean, however, that man is as bad as he could be (utter depravity), or even that man is unable to do anything morally good; but rather, even the good that man does is tainted by sin and are as filthy rags because it is not done by faith and to the glory of God.
Unconditional Election (also called Sovereign Election): God from eternity past has chosen those whom He will save from their sin and those whom He will leave in their sin. Election (God’s decree of salvation) is one side of the coin of predestination, with reprobation (God’s decree of judgement) being on the other. Election is unconditional in that it is not contingent on man’s free-will and response to God’s grace. Because of man’s spiritually dead condition he would never choose God; therefore, God must act first if man is to be saved; and that first move is seen in God’s gracious choice of mercy and salvation towards His elect.
Limited Atonement (also called Definite Atonement or Particular Redemption): The purpose of Christ’s atoning death on the cross was not to make sinners “savable,” but to actually save them! The purpose of the atonement was to save everyone for whom it was intended: those whom the Father predestined to salvation from before the foundations of the world. The word “limited” has often times been confusing, as it can convey the idea that Christ’s saving power is limited; but that is not what the doctrine teaches; rather, that which is “limited” concerns the elect, for whom Christ shed his blood. This is why Definite Atonement or Particular Redemption is often preferred over Limited Atonement. The atonement was “definite” in that it saved all that it intended to save, and it was “particular” in that it saves a particular people (the elect) whom the Father has given to the Son. Not one drop of Christ's blood was shed in vain.
Irresistible Grace (also called Effectual Calling): All whom the Father has given to the Son will come to the Son. This does not mean sinners are dragged into heaven kicking and screaming, but rather they are regenerated (born again) by the Holy Spirit, and, having their eyes opened, they freely come to Christ. This is not to deny that the Holy Spirit can be resisted, for the Spirit is resisted by men everywhere, everyday; but rather, if it is God’s will to save, that man’s spiritually dead nature and corrupt will is certain to be overcome by the Holy Spirit in God’s perfect timing. Just as God said “Let there be light” at the creation of the world, so He also says “Let there be light” in the hearts of His elect. While the call to believe for many is external, the call for God’s elect is internal and effectual.
The Perseverance of the Saints (also called the Preservation of the Saints): All whom are predestined and effectually called by God will persevere in the faith and never be lost. This doctrine does not deny that they may “backslide” into seasons of unrepentance and grieve the Holy Spirit, but all-the-more affirms that they will always return to their Father in true faith and repentance, as He will preserve them forever, and they will never be plucked from His hand. Christians will ultimately continue in life-long obedience, though imperfect in many ways, with many ups and downs. Those predestined (chosen by God for salvation) are called (effectually drawn by the Spirit), justified (declared righteous), and ultimately glorified (the final removal of sin, either at death, or at the Second Coming). All that God decreed for His elect in eternity past, He will bring to perfection for them into eternity future.
Q8: What are the Five Solas of the Reformation?
A8: The Five Solas of the Reformation are five summaries that distinguished the faith of the Reformers from the faith of Rome. The Solas can be (and have been) held by those not confessionally Reformed, but Calvinistic and Sovereign Grace in soteriology. They are the following:
Sola Scriptura (Scripture Alone): The 66 books of the Bible are the church’s sole authority for Christian doctrine, faith, and practice. The Scriptures are the inspired Word of God and are therefore inerrant, infallible, and perfectly profitable and sufficient for teaching, reproof, correction, and training in righteousness.
Solus Christus (Christ Alone): Salvation is found in none other than Christ alone. No one can come to the Father except through Him.
Sola Fide (Faith Alone): It is not by works that we are saved, but by grace through faith. Even our faith is a gift, as it is the instrument by which we are justified (declared righteous) and by which we please God.
Sola Gratia (Grace Alone): Salvation from beginning to end is all of grace (God’s pure and unmerited favor towards His people). Grace is a gift, lest anyone should boast, and because it is God’s grace shown to sinners who do not deserve it, it can never be taken away — for this same grace perseveres and preserves. God is faithful, and that which He began in the church He will bring to perfect completion at the day of Jesus Christ.
Soli Deo Gloria (Glory to God Alone): Because salvation is the work of God alone, Christians, whether in vocation or Sunday morning worship, are commanded to live every part of their lives in worship to the glory of God alone.
Q9: What is Nicene Christology?
A9: Nicene Christology is the Christology expressed in the ancient Nicene Creed — first issued as a statement of faith at the Council of Nicaea (A.D. 325) and later expanded at the First Council of Constantinople (A.D. 381), with the addition concerning the Holy Spirit. Though not divinely inspired like the Holy Scriptures, the Nicene Creed faithfully and beautifully reflects what the Scriptures teach about the nature and work of Christ. Any departure from Nicene Christology is considered unbiblical and theologically unorthodox. The Creed (which may be read in full here) affirms the following about the Lord Jesus Christ:
We believe in...
one Lord Jesus Christ,
the only Son of God,
begotten from the Father before all ages,
God from God,
Light from Light,
true God from true God,
begotten, not made;
of the same essence as the Father.
Through Him all things were made.
For us and for our salvation
He came down from heaven;
He became incarnate by the Holy Spirit and the virgin Mary,
and was made human.
He was crucified for us under Pontius Pilate;
He suffered and was buried.
The third day He rose again, according to the Scriptures.
He ascended to heaven
and is seated at the right hand of the Father.
He will come again with glory
to judge the living and the dead.
His kingdom will never end.
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• In embracing Nicene Christology there is a necessary condemnation of heresies such as Docetism, Sebellianism, Modalism, Arianism, Monophysitism, Nestorianism, Apollinarism, Ebionism, and Socinianism.
Q10: What goes against the Directory’s standard?
A10: The Directory does not list any church that embraces any of the following:
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Doctrine:
- Annihilationism & Universalism
- Antinomianism & Easy Believism
- Arminianism / Semi-Pelagianism
- Hyper Calvinism
- Federal Vision Theology
- Female Eldership & Deaconship
- Full Preterism
- Open Theism
- Pelagianism (the denial of original sin)
- Psilanthropism (the denial of the virgin birth)
- Theistic Evolution
- Unitarianism
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Ideologies, Practices, & Worldviews:
- Abortion
- Critical Race Theory (CRT)
- Feminism
- Homosexuality & Same-Sex Marriage
- Kinism & Racism
- Transgenderism
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Other:
- King James Onlyism
- Landmarkism (Baptist Successionism, Baptist Bride Theology, Heritage Theology)
- Theonomy & Reconstructionism
- Christian Nationalism
Q11: Do the churches listed in the Directory agree on everything?
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A11: While all churches agree on the primary doctrines and practices of the Christian faith — including meeting the Directory's doctrinal and practical standard (see Q&A 6,7) — this does not intend to suggest 100% agreement on every point of interest. Secondary and tertiary differences are permitted, such as: ecclesiology, the ordinances/sacraments, Covenant and Dispensational theologies, creation, eschatology, spiritual gifts, and liturgical practices.
Q12: Why is Sovereign Grace added along with Reformed and Calvinistic? Does it not mean the same thing?
A12: While the label Sovereign Grace has been used in Appalachia often to refer to Hyper Calvinists and Landmarkers, the Directory does not use that label with those groups in mind — as we are evangelistic and believe in a universal church. Rather, we use the label to refer generally to those whose doctrine is monergistic (rather than synergistic) — those who may not be confessionally Reformed, but neither prefer the label Calvinist.
The use of Sovereign Grace as a traditional label has a beautiful and rich heritage, as it was commonly used by giants of the faith such as the Puritans, Jonathan Edwards, George Whitefield, John Newton, John Gill, Benjamin Keach, William Gadsby, Charles Spurgeon, A.W. Pink, Rolfe Barnard, and Henry Mahan. We hope that over time Sovereign Grace will be reclaimed and Appalachians will once again speak of it in the same manner as our spiritual forefather.
Q13: Why such an emphasis on sovereign grace?
A13: It is certainly true that emphasizing the doctrine of sovereign grace beyond the Scriptures can — and at times has — led to unbiblical distortions, both doctrinally and practically. One such example being a congregation that has drifted into Hyper Calvinism, or theological fatalism (see Q&A 14).
However, at the same time, we recognize that the doctrine of God's sovereign grace was once the majority theology across American churches. American historian Thomas Kidd has noted that by the year 1793, 956 out of 1,032 Baptist churches in America were Calvinistic — while the numbers within Presbyterian and Anglican denominations were undoubtedly much higher. In what would eventually become the state of West Virginia, records show that by the year 1800, 12 out 16 Baptist churches were Calvinistic — again, with higher numbers in Presbyterian and Anglican denominations.
Though the broader American church has seen a remarkable resurgence of acceptance and interest in these biblical truths over the past two decades, the Mountain State church has been slow to reflect this recovery, whether in ignorance or outright rejection. As a result, the search for churches that hold firmly to these convictions can often be difficult and discouraging. It is for this reason that the Directory exists: to assist believers across West Virginia in connecting them with like-minded churches: “Behold, how good and how pleasant it is for brethren to dwell together in unity!” (Psalm 133:1). We also our hope that the Directory and its resources might, by God's grace, serve as a small instrument in raising awareness and interest in these truths — and perhaps, in His providence, call more churches back to the biblical understanding of Himself and the sovereign salvation He has declared in His Word.
Q14: What does historic Calvinism believe about evangelism, missions, and The Great Commission?
A14: Far from hindering evangelism and missions, the doctrine of sovereign grace has historically fueled them.​ It was men who believed most deeply in God’s absolute sovereignty who led the charge in taking the gospel to the nations. William Carey, the father of modern missions, was a Calvinist. So were John Eliot, Jonathan Edwards, and David Brainerd, who labored among Native American tribes, along with George Whitefield, Adoniram Judson, Robert Murray M’Cheyne, Hudson Taylor, and Charles Spurgeon (commonly known as the "Prince of Preachers"). These men didn’t suppress the call to preach — they embraced it with urgency, because they knew it was God who gives the increase.
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Evangelism and the sovereignty of God are not at odds. They are friends, not enemies. God has ordained both the ends and the means. He has chosen a people for Himself — but He has also chosen to save them through the faithful preaching of the gospel. We are not called to guess who the elect are, but to proclaim Christ to all, knowing that God will draw His sheep to Himself through the Word.​ This is why Paul, a man who wrote so clearly on predestination could say, “I endure all things for the sake of the elect, that they also may obtain the salvation that is in Christ Jesus” (2 Timothy 2:10). The certainty of God’s saving purpose gave him confidence, not confusion, in gospel ministry.
God commands evangelists, missionaries, and pastors and preachers to go. These men obey by preaching Christ to all. And God, by His sovereign grace, saves His people. That is why the Great Commission will not fail (Matt. 24:31; John 6:39, 17; Rom. 11). Christ has been given all authority in heaven and on earth (Matt. 28:18) and He has promised to be with us to the end of the age. It is God's sovereign grace alone that guarantees the success of the gospel — not its hindrance. The fact that God has chosen a people for Himself is the only thing that makes evangelism hopeful.
Q15: How does the Directory define Hyper Calvinism?
A15: Defining Hyper Calvinism is not an easy task. There have been many articles, books, and lectures published on the topic that are helpful and worth while and many that are unhelpful and sadly slanderous. Yet, even among the more helpful, none have reached a definite and unanimous understanding of the position — including the Directory. With this being said, the following is what the Directory believes doctrinal and practical Hyper Calvinism looks like, especially in the state of West Virginia:
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- a direct opposition to the biblical command to make disciples of all nations (Matt. 28:19-20)
- a denial of "duty faith" and the undermining of man’s responsibility (Acts 17:30-31)
- a perversion of the biblical doctrine of double predestination in embracing the doctrine of equal ultimacy.
Opposition to Evangelism & Missions: One common mark of Hyper-Calvinism is its unbiblical restriction of gospel preaching to only those who show outward “evidence” of election, regeneration, or justification. This deeply distorts the call of Christ. As J.C. Ryle rightly warned:
“Men have no right to put words in Christ’s mouth which He has not used. He does not say, ‘Come unto Me, all ye that are elect.’ He addresses all the laboring and heavy-laden ones without any exception!”
It is not our task to determine who is elect and who is reprobate. Rather, our responsibility is to proclaim the gospel to all people without distinction, trusting the Holy Spirit to draw whom He wills to repentance and faith in the Lord Jesus Christ. The command to preach is universal; the work of salvation belongs to God alone.
"Duty Faith" & Man’s Responsibility: The concept of “duty faith” refers to the biblical teaching that all sinners are commanded to repent and believe in the gospel (Acts 17:30-31). Because this command is issued by God Himself, faith is indeed the sinner’s duty. To refuse that command is to disobey — and unbelief, as Scripture clearly teaches, is sin.
Hyper-Calvinism departs from this view by denying that the reprobate has any obligation to believe, love God, or repent. In doing so, it fails to uphold human responsibility and distorts the doctrine of divine justice. Rather than seeing the sinner’s condemnation as a result of his own willful rebellion, the Hyper-Calvinist tends to attribute damnation exclusively to God’s decree — often without reference to the individual’s fallen nature, guilt, or love of sin.
By contrast, historic Calvinism holds that while God does sovereignly pass over the reprobate in His eternal decree, they are still morally responsible for their sin. They continue to walk in darkness by choice. They reject the light, love their sin more than their Creator, and will justly face judgment. God’s decree does not absolve them of responsibility — it simply leaves them where they desire to be.
The biblical witness affirms both divine sovereignty and human accountability. These truths are not contradictory but are held in tension — a tension the church has historically received as a mystery. It was this very mystery that troubled Pelagius, the early church heretic, who took offense at Augustine’s famous prayer:
“Grant what Thou dost command, and command what Thou wilt."
The rejection of that mystery continues to undercut both the urgency of gospel preaching and the clarity of the gospel itself.
Embracing the Doctrine of Equal Ultimacy: The doctrine of equal ultimacy teaches that there is not only symmetry in God’s decrees of election and reprobation, but also in how they are executed. This view, however, goes beyond the biblical doctrine of double predestination and introduces serious theological distortions.
While Scripture affirms that God sovereignly regenerates the elect, giving them spiritual life and the gift of faith, it does not teach that God likewise sovereignly creates sin, unbelief, or spiritual death in the reprobate. As the Scriptures declare, all people are born in a state of sin and spiritual ruin (Psalm 51:5; Rom. 3:9–18). Therefore, God does not need to create spiritual death in the reprobate — for they are already, by nature, dead in sin from conception.
Similarly, He does not need to instill in them unbelief or rebellion. These are already present by nature. This is categorically different from God withholding grace or choosing not to open their eyes and hearts. In doing so, He confirms them in their chosen path, allowing them to remain under judgment as vessels of wrath — just as Scripture describes (Isa. 6:9–10; Matt. 13:10–17; Rom. 9:22; 2 Pet. 2:9).
The Bible’s teaching on the decree of reprobation is clear: God “gives them up” (Rom. 1:24–32). That is, He sovereignly permits them to pursue their own sin without restraint. As J.I. Packer aptly summarized, God “gives them enough rope to hang themselves.”
In the end, the reprobate are not condemned because God created sin or unbelief in them, but because they willfully persist in both. Their judgment is just, and their condemnation is the result of their own rebellion — not a mirrored act of creative reprobation on God’s part.
• While the acceptance of eternal justification and supralapsarianism, and the denial of common grace and the well-meant offer of the gospel are commonly embraced by Hyper Calvinists, we at the Directory do not believe accepting or denying any of these doctrines makes one a Hyper Calvinist, as some of the most faithful gospel preachers have in various ways both accepted and denied some or all of these doctrines, examples being: the Reformer, Theodore Beza; the Puritan, William Perkins; the pastor/theologian, John Gill; the hymn-writer and humanitarian, William Gadsby; the writer, Arthur Walkington Pink; the former Prime Minister and theologian of the Netherlands, Abraham Kuyper; and the professor/theologian and mentor to R.C. Sproul, John Gerstner.​​
• This also includes certain groups local to West Virginia — particularly, Primitive Baptists (also known as Hardshell Baptists, Old School Baptists, or Regular Baptists) — whose views represent significant departures from orthodox Christianity, including opposition to evangelism and missions, and a distortion of predestination.
• One congregation’s emphasis on sovereign grace over another’s does not necessitate the charge of Hyper Calvinism, and neither should it be equated with High Calvinism.
• See The Degrees of Calvinism chart
Q16: How can I add my church to the Directory?
A16: 1.) Visit the Directory Application.
2.) Complete and submit the application​.
3.) Once submitted, your application will undergo a review.
4.) An email will be sent immediately upon acceptance or rejection.
5.) If application is accepted, a brief interview will be scheduled (preferably by phone)​.
6.) Accepted churches are typically listed within one week.
7.) Listed churches are encouraged to contact the Directory if their church has made any relevant changes to their profile. This helps keep the Directory up-to-date.
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• Applications must be submitted by church elders (or deacons with elder permission).
• No fee is required; listings are provided free of charge. The Directory will never contact a church or its leadership for money.
Q17: Can a church remove its listing?
A17: Yes, once the leadership of that church contacts the Directory with the details of its decision, we will respectfully remove its listing.
Q18: Will a church remain listed if it is reported to have shifted in a way contrary to the Directory’s standard?
A18: If this happens we will contact that church. Based on the testimony of that church’s leadership it will then be decided if that church still meets (or does not meet) the Directory’s standard. If they do, their listing will remain active; if they do not, they will be notified and their listing removed.
Q19: If my church is seeking a full-time pastor, will the Directory post a listing?
A19: If your church is listed in the Directory, we will assist your church by posting a job listing to the Job Board section of the website. For churches that belong to denominations where a governing body conducts and oversees the search for a pastoral candidate, this will first require special permission.
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We will also post other ministry positions and opportunities such as associate pastors, worship leaders, pianists/accompanists, church secretaries, and church custodians.
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Please keep the Directory updated on the progress of your church's search so that it may stay up-to-date.
Q20: How do pastors and preachers join the pulpit supply?
A20: 1.) The pastor/preacher must be a member in good standing of a local church.
2.) The pastor/preacher must affirm the Directory's standard (see Q&A 6 and 10).
3.) The pastor/preacher must provide his first and last name, a brief biographical summary (including family, church, and ministry background), and a preferred contact email.
4.) Once submitted, the application information will be reviewed.
5.) An email will be sent upon acceptance or rejection.
6.) For those accepted, a brief interview will be scheduled (preferably by phone)
7.) Pulpit supply profiles are typically listed within one week.
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If you would like to join the Directory pulpit supply, please fill out the Pulpit Supply Application.
• The Directory will not act as a mediator, middle-man, or negotiator between a minister and a church.
Q21: How can I support the Directory?
A21: - PRAY for God's guidance in expanding our gospel witness and connecting God's people with faithful churches.
- ENCOURAGE your church to support other listed churches with fellowship and prayer.
- GIVE financially to maintain this service and develop resources. You may also purchase Directory merchandise at the Directory Shop.
• All donations and purchases support website maintenance and ministry materials.