Affirmation of Faith
NOTE: Click on each title to read our doctrinal statements. For the validating Scripture on each of the sections, click here for a PDF copy of the Affirmation of Faith.
1.1 We believe that the Bible, consisting of the sixty-six books of the Old and New Testaments, is the infallible word of God’s revelation to man. We believe it is verbally inspired by God in every word, absolutely inerrant in the original manuscripts, infallible, authoritative, and God-breathed.
1.2 We believe that the Bible constitutes the only infallible and all sufficient rule of faith and practice. Therefore, we believe that God’s intentions, revealed once and for all in the Bible, are the supreme and final authority in testing claims about what is true and what is right. In matters not addressed by the Bible, what is true and right is assessed by criteria consistent with the teachings of Scripture.
1.3 We believe God’s intentions are revealed through the intentions of inspired human authors, even when the authors’ intention was to express divine meaning of which they were not fully aware, as, for example, in the case of some Old Testament prophecies. Thus, the meaning of Biblical texts is a fixed historical reality, rooted in the historical, unchangeable intentions of its divine and human authors. Thus, the application of that meaning may change in various situations. Nevertheless, it is not legitimate to infer a meaning from a Biblical text that is not demonstrably carried by the words which God inspired.
1.4 Therefore, the process of discovering the intention of God in the Bible (which is its fullest meaning) is a humble and careful effort to find in the language of Scripture what the human authors intended to communicate. Limited abilities, traditional biases, personal sin, and cultural assumptions often obscure Biblical texts. Therefore, the work of the Holy Spirit is essential for right understanding of the Bible, and prayer for His assistance belongs to a proper effort to understand and apply God’s Word.
2.1 We believe in One living , sovereign , and all-glorious God, eternally existing in three infinitely excellent and admirable Persons: God the Father , fountain of all being ; God the Son , eternally begotten , not made and without beginning , being of one essence with the Father; and God the Holy Spirit, proceeding in the full divine essence , as a Person , eternally from the Father and the Son. Thus each Person in the Godhead is fully and completely God.
2.2 We believe that God is supremely joyful in the fellowship of the Trinity, each Person beholding and expressing His eternal and unsurpassed delight in the all-satisfying perfections of the triune God.
3.1 We believe that God, from all eternity , in order to display the full extent of His glory for the eternal and ever-increasing enjoyment of all who love Him , did by the most wise and holy counsel of His will, freely and unchangeably decree and foreknow whatever comes to pass. This is to say, that nothing comes to pass without His knowledge and permission. We believe that God accomplishes His decrees through acts of providence, which is His most holy , wise , and powerful preserving , and governing all His creatures and their actions.
3.2 We believe that God upholds and governs all things - from galaxies to sub-atomic particles , from the forces of nature to the movements of nations , from the public plans of politicians to the secret acts of solitary persons - all in accord with His eternal, all-wise purpose to glorify Himself, yet in such a way that He Himself is never the source of sin, is never guilty of sin, and that He never acts contrary to His Holy nature and purpose . God’s upholding and governing of all things never violates the moral will or responsibility of the creature or ever condemns a person unjustly but is compatible with the moral accountability of all persons created in His image.
3.3 We believe that God’s election is an unconditional act of free grace which was given through His Son Christ Jesus before the world began. By this act God chose, before the foundation of the world, clearly and irreversibly, those who would be delivered from bondage to sin and brought to repentance and saving faith in His Son Christ Jesus independent of any foreseen merit in them.
3.4 We believe that all those whom God lovingly elects receive in this life:
(1) regeneration: The act of God’s free grace by which all whom God has predestined to eternal life, and those only, He is pleased in His appointed and accepted time, to effectually call, by his Word and Spirit out of the state of death and sin, in which they are by nature, to grace and salvation by Jesus Christ;
(2) justification: the act of God’s free grace by which he pardons all our sins, and accepts us as righteous in His sight, only on the basis of the righteousness of Christ, imputed to us, and received by faith alone;
(3) adoption: the act of god’s free grace by which we are received into the family of God’s children and have a right to all the privileges of His sons;
(4) sanctification: the work of God’s free grace by which we are renewed in the whole person after the image of God, and are enabled more and more to die unto sin and live unto righteousness;
(5) and the several benefits which in this life accompany or flow from them (assurance of God’s love , peace of conscience , loving correction of sin , fellowship with Christ, joy in the Holy Spirit , increase of grace , the privilege of prayer , and the perseverance therein to the end).
4.1 We believe that God created the universe, and everything in it, out of nothing, by the Word of His power. We believe the literal, grammatical-historical interpretation of Scripture, which affirms the belief that the opening chapters of Genesis present creation in six literal, twenty-four hour days . Having no deficiency in Himself, nor moved by any incompleteness in His joyful self-sufficiency, God was pleased in creation to display His glory for the everlasting joy of the redeemed, from every tribe and tongue and people and nation.
4.2 We believe that angels are created beings and therefore not to be worshipped. Although they are a higher order of creation than man , they were created for Christ’s everlasting glory and the elect’s everlasting joy.
4.3 We believe that Satan is a created angel, although originally created sinless , he brought upon himself the judgment of God by rebelling against his Creator , by taking with him numerous angels in his fall , and by bringing sin into the human race through the temptation of Eve.
4.4 We believe that though Satan is the open enemy of God and His elect , he cannot emancipate himself from God’s sovereign control, which binds him to serving God’s purpose of glorifying Himself for the ever-increasing enjoyment of all those who love Him. Therefore, with all his hatred of God and spite against His people, as he moves heaven and earth to accomplish the perdition of those whom Christ has ransomed, he is actually fitting them for heaven.
4.5 We believe that God directly created Adam from the dust of the ground and Eve from his side. We believe that Adam and Eve were the historical parents of the entire human race; that they were created male and female equally in the image of God, without sin; that they were created to glorify their Maker, Ruler, Provider, and Friend by trusting His all-sufficient goodness and counsel; and that, in God’s love and wisdom, they were appointed differing and complementary roles in marriage as a type of Christ and the church.
5.1 We believe that sin is an horrific reality. It is a disdain for God and His glory as the supreme value of life. This disdain and rejection of God and His glory is expressed by a life of unbelief through the lawless acts, emotions, and attitudes that are contrary to the revealed will of God which teaches that we are to live in perfect holiness from a heart of faith to the glory of God.
5.2 We believe unequivocally that God has ordained whatever comes to pass , this includes the existence of sin. God himself is not the author of sin, nor the chargeable cause of sin. The Bible declares “God is light” and that He tempts no one to sin. We believe that sin is a mystery, its depths known fully only by God Himself. We accept that God has regarded the ultimate end for which He has decreed all things, as great enough and glorious enough that it justifies to Himself both His divine decrees and the incidental evils arising along the foreordained path to His plan’s great and glorious end.
6.1 We believe that, although God created man morally upright, he was led astray from God’s Word and wisdom by the subtlety of Satan’s deceit, and chose to take what was forbidden, and thus declare his independence from, distrust for, and disobedience toward his all-good and gracious Creator. Thus, our first parents, by this sin, fell from their original innocence and communion with God.
6.2 We believe that, as the head of the human race, Adam’s fall became the fall of all his posterity, in such a way that corruption, guilt, death, and condemnation belong properly to every person. All persons are thus corrupt by nature ,enslaved to sin ,and morally unable to delight in God and overcome their own proud preference for the fleeting pleasures of self-rule.
6.3 We believe God has subjected the creation to futility, and the entire human family is made justly liable to untold miseries of sickness, decay, calamity, and loss. Thus all of the adversity and suffering in the world is an echo and a witness of the exceedingly great evil of moral depravity in the heart of mankind; and every new day of life is a God-given merciful reprieve from imminent judgment, pointing to repentance.
7.1 We believe that Jesus Christ is the eternally begotten Son of the Father. As the Son, He possesses all the divine attributes. He is the image of God and the reflection of God and the form of God, and equal with God and is indeed God.
7.2 We believe that God has, from all eternity, infinitely loved and delighted in His Son. He beholds in the Son the full and perfect scope of His own perfections and in this rejoices with infinite joy.
7.3 We believe that in the fullness of time God sent forth his eternal Son as Jesus the Messiah, conceived by the Holy Spirit, born of the virgin Mary. We believe that, when the eternal Son became flesh (the incarnation), He took on a fully human nature, so that two whole, perfect, and distinct natures were inseparably joined together in one Person, without confusion or mixture. Though Christ temporarily surrendered the prerogatives of deity, He never lost any of the divine essence. Thus the Person, Jesus Christ, was and truly is God and truly man, yet one Christ and the only Mediator between God and man.
7.4 We believe that Jesus Christ lived without sin, though endured the common infirmities and temptations of human life. He preached and taught with truth and authority unparalleled in human history. He worked miracles, demonstrating His divine right and power over all creation: dispatching demons, healing the sick, raising the dead, stilling the storm, walking on water, multiplying loaves, and foreknowing what would befall Him and His disciples, including the betrayal of Judas and the denial, restoration, and eventual martyrdom of Peter.
7.5 We believe that His life was governed by His Father’ providence with a view to fulfilling the Old Testament prophesies concerning the One who was to come, such as the Seed of the woman, the Prophet like Moses, the Priest after the order of Melchizadeck, the Son of David, and the Suffering Servant.
7.6 We believe that Jesus Christ, in His humiliation (the Son of God assuming human nature in order to accomplish God’s redemptive purpose) suffered voluntarily, that He was crucified under Pontius Pilate, that He died, was buried, and on the third day rose from the dead to vindicate the saving work of His life and death and to take His place as the invincible, everlasting Lord of glory (His exaltation). During forty days after His resurrection He gave many compelling evidences of His bodily resurrection and then ascended bodily into heaven, where He is seated at the right hand of the Father, interceding for His people on the basis of His all-sufficient sacrifice for sin, and reigning until He puts all His enemies under His feet.
8.1 We believe that by His perfect obedience to God and by His suffering and death as the immaculate Lamb of God, Jesus Christ obtained forgiveness of sins and the gift of perfect righteousness for all who trusted in God prior to the cross and all who would trust in Christ thereafter. Through living a perfect life and dying in our place, the just for the unjust, Christ absorbed our punishment, appeased the wrath of God against us, vindicated the righteousness of God in our justification, and removed the condemnation of the law against us.
8.2 We believe that the atonement of Christ for sin warrants and impels a universal offering of the gospel to all persons, so that to every person it may be truly said, “God gave His only Son so that whoever believes in Him might not perish but have eternal life.” Whosoever will may come for cleansing at this fountain, and whoever does come, Jesus will not cast out.
8.3 We believe, moreover, that the death of Christ did obtain more than the bona fide offer of the gospel for all; it also obtained the omnipotent New Covenant mercy of repentance and faith for God’s elect. Christ died for all, but not for all in the same way. In His death, Christ expressed a special covenant love to His friends, His sheep, His bride. For them He obtained the infallible and effectual working of the Spirit to triumph over their resistance and bring them to saving faith.
8.4 We believe that as the Redeemer of God’s elect, Christ performs for us the office of prophet, by revealing to us, by His Word, the will of God for our salvation , priest, by His offering up Himself a sacrifice to satisfy divine justice , and to reconcile us to God, and by making continual intercession for us before God , and king, by subduing us to Himself in ruling and defending us, restraining and conquering all His enemies.
9.1 We believe that the Holy Spirit has always been at work in the world, sharing in the work of creation, awakening faith in the remnant of God’s people, performing signs and wonders, giving triumphs in battle, empowering the preaching of prophets and inspiring the writing of Scripture. Yet, when Christ made the atonement for sin, and ascended to the right hand of the Father, He inaugurated a new era of the Spirit by pouring out the promise of the Father on His Church.
9.2 We believe that the newness of this era is marked by the unprecedented mission of the Spirit to glorify the crucified and risen Christ. This He does by giving the disciples of Jesus greater power to preach the gospel of the glory of Christ, by opening the hearts of hearers that they might see Christ and believe, by revealing the beauty of Christ in His Word and transforming His people from glory to glory, by manifesting Himself in spiritual gifts for the upbuilding of the body of Christ, and the confirmation of His Word, by calling all the nations into the sway of the gospel of Christ, and in all this, thus fulfilling the New Covenant promise to create and preserve a purified people for the everlasting habitation of God.
9.3 We believe that apart from the effectual work of the Spirit, no one would come to faith, because all are dead in trespasses and sins; that they are all hostile to God, and morally unable to submit to God or please Him, because the pleasures of sin appear greater than the pleasures of God. Thus, for God’s elect, the Spirit triumphs over all resistance, wakens the dead, removes the blindness, and manifests Christ in such a compellingly beautiful way through the Gospel that He becomes irresistibly attractive to the regenerate heart.
9.4 We believe the Holy Spirit does this saving work in connection with the presentation of the Gospel of the glory of Christ. Thus neither the work of the Father in election, nor the work of the Son in atonement, nor the work of the Spirit in regeneration is a hindrance or discouragement to the proclamation of the gospel to all peoples and persons everywhere. On the contrary, this divine saving work of the Trinity is the warrant of the ground of our hope that our evangelism is not in vain in the Lord. The Spirit binds His saving work to the gospel of Christ, because His aim is to glorify the Christ of the Gospel. Therefore we do not believe that there is salvation through any other means than through revealing the gospel by the power of the Holy Spirit, except that infants and severely mentally impaired persons with minds physically incapable of comprehending the gospel may be saved.
10.1 We believe that in a free act of righteous grace God justifies the ungodly by faith alone apart from works, pardoning their sins, and reckoning them as righteous and acceptable in His presence. Faith is thus the sole instrument by which we, as sinners, are united to Christ, whose perfect righteousness and satisfaction for sins is alone the ground of our acceptance with God. This acceptance happens full and permanently at the first instant of justification. The righteousness by which we come into right standing with God is not anything worked in us by God, neither imparted to us at baptism nor over time, but rather is accomplished for us, outside ourselves, and is imputed to us.
10.2 We believe, nevertheless, that the faith, which alone receives the gift of justification, does not remain alone in the person so justified, but produces, by the Holy Spirit , the fruit of love and leads necessarily to sanctification. This necessary relation between justifying faith and the fruit of good works gives rise to some Biblical expressions which seem to make works the ground or means of justification, but in fact simply expresses the crucial truth that faith that does not yield the fruit of good works is dead, being no true faith.
11.1 We believe that justification and sanctification are both brought about by God through faith, but not in the same way. Justification is an act of God’s imputing and reckoning; sanctification is an act of God’s imparting and transforming. Thus the function of faith in regard to each is different. In regard to justification, faith is not the channel through which power or transformation flows to the soul of the believer, but rather faith is the occasion of God’s forgiving, acquitting, and reckoning as righteous. But in regard to sanctification, faith is indeed the channel through which divine power and transformation flow to the soul; and the sanctifying work of God through faith does indeed touch the soul and change it into the likeness of Christ.
11.2 We believe that the reason justifying faith sanctifies in this way is fourfold:
First, justifying faith is a persevering, that is, continuing, kind of faith. Even though we are justified at the first instant of saving faith, yet this faith justifies only because it is the kind of faith that will surely persevere. The extension of this faith into the future is, as it were, contained in the first seed of faith, as the oak in the acorn. Thus the moral effects of persevering faith may be rightly described as the effects of justifying faith.
Second, we believe that justifying faith trusts in Christ not only for the gift of imputed righteousness and the forgiveness of sins, but also for the fulfillment of all His promises to us based on that reconciliation. Justifying faith magnifies the finished work of Christ’s atonement, by resting securely in all the promises of God obtained and guaranteed by that all-sufficient work.
Third, we believe that justifying faith embraces Christ in all His roles: Creator, Sustainer, Savior, Teacher, Guide, Comforter, Helper, Friend, Advocate, Protector. Justifying faith does not divide Christ, accepting part of Him and rejecting the rest. All of Christ is embraced by justifying faith, even before we are fully aware of, or fully understand, all that he will be for us. As more of Christ is truly revealed to us in His Word, genuine faith recognizes Christ and embraces Him more fully.
Fourth, we believe that this embracing of all of Christ is not a mere intellectual assent, or a mere decision of the will, but is also a heartfelt, Spirit-given (yet imperfect) satisfaction in all that God is for us in Jesus. Therefore, the change of mind and heart that turns from the moral ugliness and danger of sin, and is sometimes called “repentance,” is included in the very nature of saving faith.
11.3 We believe that this persevering , future-oriented, Christ embracing, heart satisfying faith is life-transforming, and therefore renders intelligible the teaching of the Scripture that final salvation in the age to come depends on the transformation of life, and yet does not contradict justification by faith alone. The faith which alone justifies cannot remain alone, but works through love.
11.4 We believe that this simple, powerful reality of justifying faith is God’s gift which He gives unconditionally in accord with God’s electing love, so that no one can boast in himself, but only give all glory to God for every part of salvation. We believe that the Holy Spirit is the decisive agent of this life-transformation, but that He is supplied to us and works holiness in us through our daily faith in the Son of God whose trustworthiness He loves to glorify.
11.5 We believe that the sanctification, which comes by the Spirit through faith, is imperfect and incomplete in this life. Although slavery to sin is broken, and sinful desires are progressively weakened by the power of a superior satisfaction in the glory of Christ, yet there remain remnants of corruption in every heart that give rise to irreconcilable war, and call for vigilance in the lifelong fight of faith.
11.6 We believe that all who are justified will win this fight. They will persevere in faith and never surrender to the enemy of their souls. This perseverance is the promise of the New Covenant, obtained by the blood of Christ, and worked in us by God Himself, yet not so as to diminish, but only to empower and encourage our vigilance; so that we may say in the end, I have fought the good fight, but it was not I, but the grace of God which was with me.
12.1 We believe that faith is awakened and sustained by God’s Spirit through His Word and prayer. The good fight of faith is fought mainly by meditating on the Scriptures and praying that God would apply them to our souls.
12.2 We believe that the promises of God recorded in the Scriptures are suited to save us from the deception of sin by displaying for us, and holding out to us, superior pleasures in the protection, provision, and presence of God. Therefore, reading, understanding, pondering, memorizing, and savoring the promises of all that God will be for us in Jesus are primary means of the Holy Spirit to break the power of sin’s deceitful promises in our lives. Therefore it is needful that we give ourselves to such meditation day and night.
12.3 We believe that God has ordained to bless and use His people for His glory through the means of prayer offered in Jesus’ name by faith. All prayer should seek ultimately that God’s name be hallowed, and that His kingdom come, and that His will be done on earth as it is done in heaven. God’s sovereignty over all things is not a hindrance, but a reason of hope that our prayers will succeed.
12.4 We believe that prayer is the indispensable handmaid of meditation, as we cry out to God for the inclination to turn from this world to the Word, and for the spiritual ability to see the glory of God in His testimonies, and for a soul-satisfying sight of the love of God, and for strength in the inner man to do the will of God By prayer God sanctifies His people, sends gospel laborers into the world, and causes the Word of God to spread and triumph over Satan and unbelief.
13.1 We believe in the one universal Church, composed of all those, in every time and place, who are chosen in Christ and united to Him through faith by the Spirit in one Body, with Christ Himself as the all-supplying, all-sustaining, all-supreme, and all-authoritative Head. We believe that the ultimate purpose of the Church is to glorify God in the everlasting and ever-increasing gladness of worship.
13.2 We believe it is God’s will that the universal Church find expression in local churches, in which believers covenant together to hear the Word of God proclaimed, to engage in corporate worship, to practice the ordinances of baptism, and the Lord’s Supper, to build each other’s faith through the manifold ministries of love, to hold each other accountable in the obedience of faith through Biblical discipline, and to engage in local and world evangelization. The Church is a body in which each member should find a suitable ministry for His gifts; it is the household of God in which the Spirit dwells; it is the pillar and bulwark of God’s truth in a truth-denying world; and it is a city set on a hill so that men may see the light of its good deeds – especially to the poor – and to give glory to the Father in heaven.
13.3 We believe that baptism is an ordinance of the Lord by which those who have repented and come to faith express their union with Christ in His death and resurrection, by being immersed in water in the name of the Father and the Son and the Holy Spirit. It is a sign of belonging to the new people of God, the true Israel, and an emblem of burial and cleansing, signifying death to the old life of unbelief, and purification from the pollution of sin.
13.4 We believe that the Lord’s Supper is an ordinance of the Lord in which gathered believers eat bread, signifying Christ’s body given for His people, and drink the cup of the Lord, signifying the New Covenant in Christ’s blood. We do this in remembrance of the Lord, and thus proclaim His death until He comes. Those who eat and drink it in a worthy manner partake of Christ’s body and blood, not physically, but spiritually, in that, by faith, they are nourished in the benefits He obtained through His death, and thus grow in grace.
13.5 We believe that each local church should recognize and affirm the divine calling of spiritually qualified men to give leadership to the church and through the role of pastor in the ministry of the Word and prayer. Women are not to fill the role of pastor in the local church, but are encouraged to use their gifts in appropriate roles that edify the body of Christ and spread the gospel.
We believe that the commission given by the Lord Jesus to make disciples of all nations is binding on His Church to the end of the age. This task is to proclaim the Gospel to every tribe and tongue and people and nation, baptizing them, teaching them the words and ways of the Lord, and gathering them into churches able to fulfill their Christian calling among their own people. The ultimate aim of world missions is that God would create, by His Word, worshippers who glorify His name through glad-hearted faith and obedience. Missions exist because worship doesn’t. When this age is over, and the countless millions of the redeemed fall on their faces before the throne of God, missions will be no more. It is a temporary necessity. But worship abides forever. Worship, therefore, is the fuel and the goal of missions.
15.1 We believe that when Christians die they are made perfect in holiness, are received into paradise, and are taken consciously into the presence of Christ, which is more glorious and more satisfying that any experience on earth.
15.2 We believe in the blessed hope that at the end of the age Jesus Christ will return to this earth personally, and visibly, physically, and suddenly in power and great glory; and that He will gather His elect, raise the dead, judge the nations, and establish His kingdom. We believe that the righteous will enter into the everlasting joy of their Master, and those who suppressed the truth in unrighteousness will be consigned to everlasting conscious misery.
15.3 We believe that at death the souls of the unredeemed are kept under punishment, in hell, until the second resurrection , when the soul and the resurrection body will be joined . They will then be brought before the Great White Throne judgment of God and shall be cast into hell, the lake of fire with the devil and his angels and cut off from the life of God . We believe the horrors of hell are literal, infinite, and eternal.
15.4 We believe that the end of all things in this age will be the beginning of a never-ending, ever-increasing happiness in the hearts of the redeemed, as God displays more and more of His infinite and inexhaustible greatness and glory for the enjoyment of His people.
We do not believe that every part of this affirmation must be believed in order for one to be saved. Our aim is not to discover how little can be believed, but rather to embrace and teach “the whole counsel of God.” Our aim is to encourage a hearty adherence to the Bible, the fullness of its truth, and the glory of its Author. We believe Biblical doctrine stabilizes saints in the winds of confusion and strengthens the church in her mission to meet the great systems of false religion and secularism. We believe that the supreme virtue of love is nourished by the strong meat of God-centered doctrine. And we believe that a passion for the supremacy of God in all things for the joy of all peoples is sustained in an atmosphere of deep and joyful knowledge of God and His wonderful works.
We do not claim infallibility for this affirmation and are open to refinement and correction from Scripture. Yet we do hold firmly to these truths as we see them and call on others to search the Scriptures to see if these things are so.
We believe that the cause of unity in the church is best served, not by finding the lowest common denominator of doctrine, around which all can gather, but by elevating the value of truth, stating the doctrinal parameters of church or school or mission or ministry, and then demonstrating to the world how Christians can love each other across boundaries rather than removing boundaries. In this way, the importance of truth is served by the existence of doctrinal borders, and unity is served by the way we love others across those borders. As conversation and debate take place, it may be that we will learn from each other, and the boundaries will be adjusted, even possibly folding into closer fellowship formerly disagreeing groups.
We do not believe that all things in this affirmation of faith are of equal weight, some being more essential, some less.
NOTE: The many Biblical descriptions of God’s work in salvation are diverse. Therefore, similar terms may be used differently in different contexts. Our aim in this affirmation of faith is not to limit how Biblical writers can use the terms we use here, or to say that the terms of this affirmation may not be used differently by the Biblical writers in various contexts, but rather our aim is to claim that the reality described here is in fact Biblical reality.