Preamble

The purpose of this statement of faith is to define what we, as a Baptist church, hold to be the systematic teaching of Scripture. It is not exhaustive, but sufficient; not argumentative, but relevant. Not every doctrine is of equal weight, thus allowing for charitable disagreement among brethren. However, this charity is not extended to those who do not embrace doctrines that are a) clearly taught in Scripture, b) believed by the universal church throughout history, and c) essential to salvation.

Doctrine of Scripture (Bibliology)

We believe what we believe because God has clearly stated everything necessary to be believed in His word: the Old and New Testament Scriptures (2 Pet 1:3). The human authors’ original manuscripts, being God-breathed (2 Tim 3:16), are incapable of error and completely trustworthy (Tit 1:2-3), and are preserved by God through subsequent manuscript transmission and translation (Lk 4:17-21). This Divine-human masterpiece serves as its own master interpreter (Lk 24:25-27, 32, 44-47; 2 Cor 3:14), the only proper content for preaching (1 Tim 4:13; 2 Tim 4:2), and the only instrument that brings dead hearers to life (Rom 10:14-17). The word preached and taught is central to worship in the church (2 Tim 4:1-5; Eph 4:11-15).

Doctrine of God (Theology Proper)

We believe in the only true and living God (1 Thess 1:9), who is revealed in no other book than the Bible (Heb 1:1-2). He is there revealed as existing eternally in three equal Persons: the Father, the Son, and the Holy Spirit (Matt 28:19). Though one in essence, each divine Person performs distinct roles in executing the works of creation, providence, and redemption: the Father as architect (1 Cor 8:6a; Eph 1:3-6), the Son as accomplisher (1 Cor 8:6b; Eph 1:7-12), and the Spirit as applying agent (Gen 1:2; Eph 1:13-14), for the display of His glory according to His purpose (Rom 11:36). By nature, God is an infinite, eternal, and unchangeable being (Ps 102:26-27), without parts (Jn 4:24). He is perfect in love, holiness, wisdom, justice, faithfulness, grace, patience, power, wrath, beauty, and blessedness the sum of which is His glory (Ex 33:18; 34:5-7). Those who deny the existence of God do so not for lack of proof but as a spiteful reaction to God’s revelation in nature, of His power, wisdom, and paternal care (Rom 1:18-23). Such a God is worthy of unceasing worship, thanksgiving, fear, love, and trust (Deut 10:20-21).

Doctrine of Angels (Angelology) 

We believe God created a class of rational, spiritual, and powerful beings called angels (Heb 1:6-7). They were made to witness, marvel at, and glorify God for His works of creation, providence, and redemption (Eph 3:10). A great number of angels were unconditionally chosen by God to be preserved from falling into sin and confirmed in an immutable state of righteousness (1 Tim 5:21). They jealously and unwearyingly serve God and His people day and night (Ps 103:20-21; Rev 22:8-9). The rest, in God’s inscrutable judgment, were denied the grace of perseverance and so fell from their original state of holiness to one of darkness and rebellion, awaiting judgment (2 Pet 2:4). These demons have as their leader, a spirit so malicious and bent on God’s defamation, that he is not worthy of a name, only the fitting titles of slanderer (Devil), adversary (Satan), tempter, evil one, and worthless (Belial) (Matt 12:24-27; Rev 12:9). He makes it his constant occupation to thwart God’s purposes, but he depends on divine permission first (Job 1:6-12). His downfall was promised in the first gospel (Gen 3:15), inaugurated at Christ’s first coming (Lk 10:17-19), and will be consummated at His second coming (Rev 20:1-10). Neither the devil nor his angels occupy hell as yet, nor are they instrumental in inflicting pain on the damned, but are themselves also subjects of judgment (Matt 25:41).

Doctrine of Man (Anthropology)

We believe that upon the sixth 24-hour day of creation, God, with great care and intent, crowned His creation with mankind (Gen 1), whom He made as body and spirit (James 2:26a). Man was created in God’s image as male and female to resemble God in true righteousness and holiness (Eph 4:24), as well as to represent His dominion over earth (Gen 1:26-28). Both sexes are equal ontologically but diverse functionally, demonstrating the Creator’s own unity and diversity (1 Cor 11:2, 7-12). Men and women are equal in their relationship with God (Gal 3:28), but diverse in their roles in the home (Eph 5:22-33) and the church (1 Tim 2:8-15). This unity and diversity reach their greatest expression in the lifelong union of one man and one woman in a covenant relationship God instituted, called marriage (Gen 2:24). This kind of marriage alone is a picture of Christ as the groom uniting with the church, His bride, in a new covenant. The loving sacrifice He demonstrated for her and the headship He maintains over her, is the ultimate example for husbands to follow in their loving headship over their wives. The submission and respect of the church to Christ, is the ultimate example for wives to follow in their submission to and help toward their husbands (Eph 5:22-33). In all spheres of life, men and women have complimentary roles that showcase God’s wisdom and care for the different needs each sex has.  The Bible is clear about the complimentary roles for men and women in the family, in the church, the permanence of marriage (Matt 19:3-9), and the blessing of children (Pss 127-128).

Doctrine of Sin (Hamartiology) 

We believe that Adam and Eve were originally created without sin, but not without the potential to sin (Eccl 7:29). Through the temptation of Satan, Adam and Eve sinned away that original righteousness, fellowship with God, and harmony with other creatures (Gen 3:6-24). Adam then passed on to all humans the guilt of his sin and a depraved nature that arouses His just wrath (Rom 5:12-21; 8:6-8). All humans, from conception, are enslaved to sin (Ps 51:5; Jn 8:34) and are liable to all the pains a fallen world and lifestyle bring, together with eternal torment in hell hereafter (Rom 1:18-32). The greatest gift anyone could receive is to be saved from their sins (Matt 1:21).

Doctrine of Christ (Christology) 

We believe that God the Son, the eternal Word who created everything (Jn 1:1-3), is the one appointed by the Father to be mankind’s only Savior and Judge (Jn 5:22; 10:18). In the fullness of time God sent His Son who, by the agency of the Spirit, united His divine nature to the human nature conceived in the virgin’s womb (Lk 1:35). This union did not confuse the two natures nor cause another person to exist, but allows there to be one Person, Jesus, having two distinct natures for all ages henceforth (Php 2:6-11; Col 1:19-20). In submission to His Father and dependance on the Spirit, He fulfilled God’s expectations for man as prophet, priest, and king (Matt 3:15; Rom 8:34). This active obedience was followed by His passive obedience at the cross (Rom 5:19): a penal, substitutionary atonement that appeases God’s wrath (propitiation (Rom 3:25)), purchases sinners from enslavement (redemption (Mk 10:45)), makes peace between God and man (reconciliation (Col 1:20)), and crushes Satan’s power over man (victory (Col 2:15)). This atonement only savingly benefits those who believe (Jn 3:18, 36). Three days after his death, Jesus was physically resurrected as the firstfruits and guarantor of those who will be glorified (1 Cor 15:4, 20-23). Forty days later, He ascended into heaven to receive from the Father all authority at His right hand (Acts 1:3-9; Rev 2:26-27). He sits enthroned as King of creation and of His new creation, the church (Eph 1:19-23), ready for the time set by the Father to reclaim both at His return (Heb 9:27-28; Rom 8:18-23).

Doctrine of the Holy Spirit (Pneumatology) 

We believe in the Holy Spirit, the third divine Person of the blessed Trinity. He is the same in substance as the Father and Son (Matt 28:19), just as personal (1 Cor 12:11) and equal in power, glory, and excellence (2 Cor 13:14; Rev 1:4-5). From the beginning of Scripture, the Holy Spirit is revealed as God’s active agent and personal presence, creating, giving life to, and empowering His creation (Gen 1:2; Ex 31:1-5). His ministry as such takes on clearer form and fullness as revelation progresses from creation to new creation (Jn 16:7-15), which most significantly affects believers since Pentecost with His indwelling presence (Jn 7:39; 14:16-17). The Holy Spirit glorifies Christ and sanctifies His people through the ordinary means of grace (1 Thess 4:3-8). We believe He gifts His people to build up the body of Christ, though we do not recognize the sign gifts as normative for today (1 Cor 13:8).

Doctrine of Salvation (Soteriology)

We believe that to display His glorious grace, God, before the foundation of the earth, planned to save an innumerable multitude from their sins through Christ’s work (Eph 1:3-14). Thus, the Father set His love on individual sinners from among their equals and freely chose them to be predestined to be conformed to the image of Christ (Rom 8:29; 9:21-24). This election by itself does not save (2 Tim 2:10). The Son saves the elect from God’s wrath and their sin through His death and resurrection (1 Pet 1:18-21). The Spirit applies the work of Christ to the elect by working through the free offer of the gospel (1 Cor 1:22-24) to convict them of sin, humble their pride, overcome their rebellion, and subdue and renew their wills (Jer 32:39-40) to a proper acceptance of Christ as Lord (Col 2:6) and Savior through repentance and faith (Mk 1:14-15). These twin graces are granted to the elect upon their calling (Acts 11:18;  Php 1:29), only to be deepened and strengthened, never finally abandoned (Lk 8:15). Repentance is when a sinner, awakened to a true sense of his sin and an apprehension of the mercy of God in Christ, with grief and hatred for his sin, turns from it to God (Lk 15:17-21; Ez 16:61-63), with the full purpose of and endeavor after new obedience (2 Cor 7:10-11). Saving faith is when a sinner receives and rests upon Christ alone for salvation (Jn 1:13; Acts 16:31) as He is offered to us in the gospel (1 Cor 15:1-11). Crossing from rebellion to repentance and faith, the convert is immediately regenerated (given new life (Jn 1:13)), stands justified (forgiven and accounted righteous (Rom 5:1)), adopted (received into God’s family as one of His dear children (Gal 3:26)), sanctified (set apart from sin to God, made holy (1 Cor 1:2)) and sealed by the Holy Spirit for the day of redemption (Eph 4:30). God promises to complete this good work He began (Php 1:6). By God’s effectual grace, the Christian will increasingly bear the fruit of God’s own implanted life, law, and love (Ez 11:18-20). Even when faltering, the saint is disciplined by God out of love and kept from apostasy (Heb 12:3-14). Upon death, the believer immediately passes into the presence of God with joy (Php 1:21-23), having his soul perfected in glory (Heb 12:23) but awaiting reunification with his body (2 Cor 5:1-5). At Christ’s return, the bodies of believers will be resurrected and glorified to enjoy perfect fellowship with God and every other believer on a new earth forever (1 Cor 15:50-57; Rev 22:3-5).

Doctrine of the Church (Ecclesiology) 

We believe that the church is the last days expression of the one people of God who span across the ages (Heb 2:12; 1 Cor 10:11), partaking of new covenant mercies (Heb 8). This one new humanity, embracing regenerate people from all nations (Eph 2:11-22), gathers into local churches (Rom 16:1, 4-5, 16). Christ, as the church’s Head and Lord (Eph 1:22-23), has entrusted each local assembly to be shepherded by qualified men in the office of elder (also known as overseers and pastors (1 Tim 3:1-7; Tit 1:5-9)). With the help of qualified deacons (1 Tim 3:8-13) and the participation of the members (Eph 4:11-16), they govern the church in such a way that protects its worship, purity, and unity (Acts 20:28-31). The distinguishing marks of a church are the preaching of the gospel (Gal 1:6-10), the practice of the ordinances (Acts 2:41-42), and the administration of discipline (Matt 18:15-20). There are two ordinances of the new covenant: baptism, the immersion of believers into water in the name of the Trinity as a symbol of his union with Christ (Matt 28:18-20; Rom 6:3-4); and the Lord’s Supper, an ongoing reminder of Christ’s death for believers and a pledge of forgiveness to be practiced frequently until Christ returns (Lk 22:14-20; 1 Cor 11:23-32). We gather on the Lord’s Day (Sunday), the day hallowed by Christ’s resurrection and the Spirit’s outpouring (Jn 20:1; Acts 2:1-2; 20:7), hailing a new creation, as the Sabbath did the old (Ex 20:11; Rev 1:10 with 3:14), though different in its requirements (Col 2:16-17; Rom 14:5-9).

Doctrine of the Last Things (Eschatology)

We believe that since Adam sinned as our representative (Rom 5:12-14), death is a punishment that affects all creation (Rom 8:20; 1 Cor 15:22a). Death for humans means the separation of the soul from the body (James 2:26) to survive in a state of conscious punishment (hell, only for unbelievers (Lk 16:22b-24)) or holy enjoyment (heaven, only for believers (Lk 16:22a, 25; 23:43)). This intermediate state is to be followed by the resurrection of all men to an eternal state of torment or bliss (Dan 12:2). The Lord promised to make all things new (Rev 21:5-8). He will do so in His two-phased return. He will rapture His church and return to establish His visible, millennial kingdom (1 Thess 4:13-5:11; Rev 20:1-10). He will deliver the kingdom to God the Father, ushering in an untainted new heavens and new earth (1 Cor 15:24-28). God will judge the wicked and the righteous (Eccl 3:17; 12:14). The devil, his angels, and all unholy people from history will answer to God for their lives (Matt 25:41-45). The elect from every phase of God’s kingdom throughout history will answer to God for their lives (2 Cor 5:10). The good works of the saved will testify, not contribute, to their justification (Rom 2:7, 10). They will be publicly rewarded and will reign with Christ forever (Lk 19:11-27). The bad works of the unsaved will testify and contribute to their condemnation (Rom 2:5, 8-9), followed by swift dismissal into everlasting shame and contempt (Matt 13:39-42; 25:46a). The saved will praise God for His glorious grace in heaven forever (Jude 24-25), according to the eternal purpose in Christ (Eph 1:5-11; Eph 3:7-11; Rom 9:22-24).