I. The Trinity
We believe that God the Father, God the Son and God the Holy Spirit, are one in essence, but three in personhood. The members of the Trinity are mentioned together explicitly in Matthew 28:19, 1 Cor 13:14, and 1 Peter 1:2. The strong monotheistic statements of the Old Testament demand that these cannot be three separate Gods (cf. Deut.4:35; 5:7; 6:4; 1 Sam 2:2; Is 43:10). The members of the Godhead share a common essence or reality yet perform different functions and exhibit subordination in relationship to one another (John 12:49; 15:26). From ancient times, Christianity has been defined by Trinitarianism, and is thus distinct from all polytheistic or strictly monotheistic religious systems.
II. The Verbal Plenary Inspiration of Scripture
Inspiration – We believe that the Holy Scriptures (the sixty-six books of the Old and New Testaments) are the inspired Word of God (2 Tim 3:16-17; 2 Peter 1:19-21). They are without error in the original autographs, and have been preserved reliably in multiple modern translations. We believe that inspiration extends to the individual words of Scripture (verbal inspiration) as well as to every part of Scripture (plenary inspiration).
Authority – We believe that the Bible is solely and completely authoritative pertaining to all matters of life and faith.
Inerrancy – We believe that the Bible is entirely true and never false in all it affirms about theology, ethics, history, and science. Since it is a product of divine inspiration, it is unwaveringly and fully reliable (2 Sam 22:31; Psalm 19:7-11; 119:142, 144, 160; John 10:35; Rev 21:5; 22:6). All apparent “conflicts” between Scripture texts do not confound the doctrine of inerrancy, but merely betray that a solution to such seeming inconsistencies is beyond the ability or knowledge of the modern reader. All apparent “errors” are misunderstandings or misperceptions on the part of the contemporary person rather than problems with the ancient inspired text.
III. The Virgin Birth and Deity of Christ
We believe in the full deity of the Lord Jesus Christ as well as his full unfallen humanity. That Christ is fully divine is affirmed by the New Testament authors (John 1:1-3, 18; 10:30; 17:21-22, 24; Rom 9:5; 2 Cor 4:4; Phil 2:6-11; Col 1:15-17; Titus 2:13; Heb 1:3, 6, 8; 2 Peter 1:1; 1 John 5:20; Rev 1:7-8; 22:13), and even foreseen by the Old Testament prophets (Is 9:6; Jer 23:5-6). It is His existence as God that allowed Him to live a sinless life as a man (Heb 4:15). The confession that Christ is indeed God has distinguished true believers from the many false religions and cults who reject this fact.
IV. The Substitutionary Penal Atonement
We believe that Christ’s death on the cross served as a vicarious penal atonement for the sins of the world (I John 2:2), and this atonement is particularly applied by God the Father to the elect (Romans 8:29; 1 Peter 1:1-2). Christ appeased the full force of God’s wrath toward our sin and completely purchased our pardon from God (Heb 9:22-28). No work or merit on our part is necessary or effective in order for us to receive forgiveness and salvation (Rom 3:21-26).
V. The Literal Resurrection
We believe that Christ was resurrected bodily and actually as a declaration of the validity and acceptability of His propitiatory sacrifice to God on our behalf (1 Cor 15:12-28; 1 Peter 1:3). His supernatural resurrection affirms the supernatural origin of Christ, and by extension, it proves the legitimacy of all other miraculous and supernatural activity that took place during his life.
VI. The Literal Second Return of Christ
We believe that the return of Christ is central to the future and imminent aspects of God’s redemptive plan (Matt 24:30-31, 37-44; John 14:3, 18, 28; 1 Thess 2:19; 3:13; 4:15-17; 2 Thess 1:7-8; 2:8; Titus 2:13; 1 Peter 1:7, 13; 4:13; 5:1; Rev 19:11-16). The fact of this imminent event has considerable relevance for present activity (see, for instance, 1 John 3:2-3).
In addition to these points of fundamental orthodoxy, or doctrinal beliefs, we believe that these doctrines drive our orthopraxy, or fundamental and essential activities that the church is supposed to accomplish. These non-negotiable, Biblically-mandated activities include the preaching and teaching of God’s Word, encouraging the discipleship of believers, engaging in evangelism with unbelievers, refuting heresy and error, and recognizing the social implications of the Gospel, specifically a concern for the lowly, needy, and outcast.