WHAT WE BELIEVE
We believe the Bible is the written word of God, inspired by the Holy Spirit and without error in
the original manuscripts. The Bible is the revelation of God’s truth and is infallible and
authoritative in all matters of faith and practice.
We believe in the Holy Trinity. There is one God, who exists eternally in three persons: the
Father, the Son, and the Holy Spirit.
We believe that all are sinners and totally unable to save themselves from God’s displeasure,
except by His mercy.
We believe that salvation is by God alone as He sovereignly chooses those He will save. We
believe His choice is based on His grace, not on any human individual merit, or foreseen faith.
We believe that Jesus Christ is the eternal Son of God, who through His perfect life and
sacrificial death atoned for the sins of all who will trust in Him, alone, for salvation.
We believe that the Holy Spirit indwells God’s people and gives them the strength and wisdom
to trust Christ and follow Him.
We believe that Jesus will return, bodily and visibly, to judge all mankind and to receive His
people to Himself.
We believe that all aspects of our lives are to be lived to the glory of God under the Lordship of
Our doctrine follows the Five “Solas” of the Reformation:
Sola Scriptura – “By Scripture Alone”
The Bible is the only inspired and authoritative Word of God, is the only source for Christian
doctrine, and is accessible to all — that is, it is clear and self-interpreting. (2 Timothy 3:16-17)
Sola Gratia – “By Grace Alone”
Salvation comes by God's grace or "unmerited favor" only—not as something merited by the
sinner. This means that salvation is an unearned gift from God. (Romans 3:23-24)
Sola Fide – “By Faith Alone”
Justification for the sinner is only by faith alone, which is a gift of God, not by works, so that no
one can boast. (Ephesians 2:8-9).
Solas Christus – “By Christ Alone”
Christ Jesus is the only mediator between God and man and salvation is by none other. (Acts
Sola Deo Gloria – “Glory to God Alone”
God is sovereign over all things, therefore, all glory is due to God alone, since salvation is
accomplished solely through his will and action—not only the gift of the all-sufficient atonement
of Jesus on the cross but also the gift of faith in that atonement, created in the heart of the
believer by the Holy Spirit. (Romans 11:36)
What is Reformed Theology?
...presupposes God's Word alone as our ultimate authority.
...stresses the sovereignty of God, that is, His reign over all things, meticulously determining
all that comes to pass (i.e. God is never taken by surprise).
...ephasizes a Christ-Centered proclamation of the gospel, that salvation is wholly of God, by
through faith alone in Christ alone as revealed in the Scripture alone to the Glory of God alone.
...views the Bible as a redemptive-historical organic unfolding of revelation which is structured
covenants (redemption, works and grace).
It goes without saying that those in the Reformed Tradition hold to the doctrines of grace (the
five points of Calvinism), man's helpless condition apart from Christ, the necessity of evangelism
and the work of the Holy Spirit who monergistically (without any help from the person being
born again) quickens the dead to life through the preaching of the word as God turning their
heart of stone to flesh, and opening their eyes to the excellencies of the gospel (uniting them to
Christ). In other words, Reformed Theology stresses the way the objective, written Word
together with the inner, supernatural ministry of the Holy Spirit work together. For the Word
without the illumination of the Holy Spirit remains a closed book. We (the church) cast forth the
seed of the gospel and the Holy Spirit germinates it, so to speak, with the blood of Christ
bringing forth life in people from every nation, tribe, language, and people (Rev 14:6). Reformed
Theology traces its historical and theological lineage back to the theology of Christ, Paul,
Augustine and to the Protestant Reformation of the 16th Century.
Five Points of Calvinism
David N. Steele & Curtis C. Thomas
The Five Points of Calvinism
Because of the fall, man is unable of himself to savingly believe the gospel. The sinner is dead,
blind, and deaf to the things of God; his heart is deceitful and desperately corrupt. His will is not
free, it is in bondage to his evil nature; therefore, he will not--indeed he cannot--choose good
over evil in the spiritual realm. Consequently, it takes much more than the Spirit's assistance to
bring a sinner to Christ--it takes regeneration by which the Spirit makes the sinner alive and
gives him a new nature. Faith is not something man contributes to salvation but is itself a part of
God's gift of salvation--it is God's gift to the sinner, not the sinner’s gift to God.
(Genesis 2:15-17, Romans 5:12, Psalm 51:5, 1 Corinthians 2:14, Romans 3:10-18, Jeremiah
17:9, John 6:44, Ephesians 2:1-10)
God's choice of certain individuals unto salvation before the foundation of the world rested
solely in His own sovereign will. His choice of particular sinners was not based on any foreseen
response or obedience on their part, such as faith, repentance, etc. On the contrary, God gives
faith and repentance to each individual whom He selected. These acts are the result, not the cause
of God's choice. Election therefore was not determined by or conditioned upon any virtuous
quality or act foreseen in man. Those whom God sovereignly elected He brings through the
power of the Spirit to a willing acceptance of Christ. Thus God's choice of the sinner, not the
sinner’s choice of Christ, is the ultimate cause of salvation.
(Romans 9:10-21, Ephesians 1:4-11, Ephesians 2:4-10, Romans 8:29-30, Acts 11:18, Acts 13:48)
Limited Atonement (Better worded: Particular Atonement)
Christ's redeeming work was intended to save the elect only and actually secured salvation for
them. His death was a substitutionary endurance of the penalty of sin in the place of certain
specified sinners. In addition to putting away the sins of His people, Christ's redemption secured
everything necessary for their salvation, including faith which united them to Him. The gift of
faith is infallibly applied by the Spirit to all for whom Christ died, thereby guaranteeing their
(Matthew 1:21, Romans 5:12-21, Romans 3:21-26, Ephesians 2:8-10, Titus 3:5-6, Philippians
1:6, John 10:11-30, John 17:6-12, Romans 8:28-30, John 6:44, Acts 20:28)
In addition to the outward general call to salvation which is made to everyone who hears the
gospel, the Holy Spirit extends to the elect a special inward call that inevitably brings them to
salvation. The external call (which is made to all without distinction) can be, and often is,
rejected; whereas the internal call (which is made only to the elect) cannot be rejected, it always
results in conversion. By means of this special call the Spirit irresistibly draws sinners to Christ.
He is not limited in His work of applying salvation by man's will, nor is He dependent upon
man's cooperation for success. The Spirit graciously causes the elect sinner to cooperate, to
believe, to repent, to come freely and willingly to Christ. God's grace, therefore, is invincible; it
never fails to result in the salvation of those to whom it is extended.
(John 3:16, Matthew 22:14, Acts 17:29-31, Matthew 23:37-39, John 6:44, Romans 8:28-30, John
1:12-13, John 3:1-8, Ephesians 2:8-10)
Perseverance of the Saints
All who were chosen by God, redeemed by Christ, and given faith by the Spirit are eternally
saved. They are kept in faith by the power of Almighty God and thus persevere to the end.
(John 3:16, John 6:35-40, John 6:44, Philippians 1:6, Philippians 2:12-13, Jude 24-25, Ephesians
1:13-14, Romans 8:28-30, Romans 8:35-39)
There is one God, eternally existent in the three persons of Father, Son, and Holy Spirit who is
Creator of all things seen and unseen, infinitely perfect in love, power, and knowledge. These
persons are the same in substance, equal in power and glory (Mt. 28:19; 2 Cor. 13:14). God as
Father reigns with providential care over His universe, His creatures, and all of human history
according to his sovereign purposes.
We can only know God as He makes Himself known to us. God has communicated Himself in
person, words and propositions which have been recorded for us in Scripture. He is not silent but
has accommodated Himself to our lowly capacity that we might apprehend His purpose. Our
faith is not based in any speculation or man-made philosophy but is based on the historic
Christian faith which is recorded in the completed canon of Scripture. The Scriptures are without
error (inerrant and infallible) in the original manuscripts, and represent the supreme and final
authority for our faith and practice. The Bible is our guide in all matters regarding doctrine,
church practice, counseling and individual behavior. We should, therefore, always be reforming
our thoughts of God in order to be more God-honoring & consistent with the Word of God. The
Scriptures were written by divinely inspired humans and are God's revelation of Himself to
everyone. (Exodus 24:4;Deuteronomy 4:1-2; 17:19; Joshua 8:34; Psalms 19:7-10;
119:11,89,105,140; Isaiah 34:16; 40:8; Jeremiah 15:16; 36:1-32; Matthew 5:17-18; 22:29; Luke
21:33; 24:44-46; John 5:39; 16:13-15; 17:17; Acts 2:16ff; 17:11; Romans 15:4; 16:25-26; 2
Timothy 3:15-17; Hebrews 1:1-2; 4:12; 1 Peter 1:25; 2 Peter 1:19-21)
I believe God, the creator of all things both seen and unseen (Col 1:16; Gen 1:1; Eph 3:9; Rev
4:11). Created man in his own image (Gen 1:27; Gen 5:1) in righteousness and dignity with the
freedom and power to do that which is good (Ecl 7:29, Gen 1:26-31) and yet under a possibility
of transgressing, being left to the liberty of his will. By their sin mankind fell from intimacy with
God and since Adam & Eve were the root of mankind this sin was imputed to all their
descendants. Due to the effects of the fall (of Adam) on the mind and will, man's spiritual
condition by nature is such that he is dead in trespasses and sins, enslaved to sin, wholly
incapable and unwilling to come to God (1 Cor 2:14, Rom 8:7, John 3:19), and under the wrath
of God. (Eph.2:1-3; Titus 3:3; 2 Tim.2:26). As such, man is utterly incapable of saving himself,
or even to cooperate with God in his salvation. He does not possess the inclination, desire or
ability to turn himself to God since he loves & prefers the darkness. Since man is depraved by
nature, and will thus inevitably make choices in accordance with that nature, his "free will" will
always choose to reject God, apart from God's grace.
In spite of humanity's rebellion against God, His great love was revealed in His purpose to bless
humanity, which was made known in His post-fall redemptive promise to crush the head of the
serpent with the seed of the woman (Gen 3:15). God then began to implement this plan of
redemption, through the means of covenants, in order to mercifully bring humanity back into the
fellowship of the divine life and glory that He originally intended for us. The essence of the
covenant between God and man is "I will be your God, and you will be My people." The
progressive unfolding nature of the covenants with Noah, Abraham, Moses, and David laid the
covenantal groundwork for the culmination of God's redemptive work in His new covenant in
Christ. These successive covenants of Scripture form a unity. The probationary covenant of life
by which man was to keep God's commandments perfectly was ultimately and consummately
fulfilled by Christ, God in the flesh. That covenant of grace is where God's elect are attributed
Christ's satisfaction by faith. Thus, the nation of Israel shares a primary role in God's self-
revelation in redemptive history. It is the revelation unfolding through the Old Testament that
provides the crucial framework for understanding God's complete self-revelation through Jesus
I believe in the deity, humanity, virgin birth, sinless life, penal substitutionary atonement, bodily
resurrection; and the visible, bodily, and glorious return of the Lord Jesus Christ (Jn 1:1; Is. 7:14;
1 Cor. 15:3-5; Acts 1:11). God the Father sent the Son to redeem lost humanity by uniting fallen
humanity to Himself through Jesus' complete solidarity with Adam (John 1:1, 14; Rom. 8:3). The
last Adam-Jesus (Rom. 5; 1 Cor. 15:45) shared in Adam's flesh in order to wage war against evil,
fulfill God's covenant stipulations from our side, and ultimately, to receive in Himself the full
penalty and consequences of Adam's fall through His death on the cross (Rom. 5:12-21; 1 Cor.
15:21-22; Col. 2:13-15). Christ having made a New Covenant with His blood, now reconciles
humanity to God creating the bond of peace in our union with Him. All that was destroyed and
lost in the fall Jesus comes to restore and redeem humanity and all creation from its breach with
God. Having died a substitutionary death on the cross, he made a complete and sufficient
atonement for the sins of His people according to the Scriptures. Three days later, He arose
bodily from the dead.
"...the prism through which all light concerning God is reflected is Jesus Christ. This means that
Christology is the beginning and the end, better, the starting point and summary, of all Christian
thought. Christology is Paul's theme when he writes, "For it is the very God who said. 'Let light
shine out of darkness,' who has shone in our hearts to give the light of the knowledge of the glory
of God in the face of Christ." (2 Cor 4:6)... Christology is the subject of theology. More precisely
put, Jesus Christ is the subject of theology.
We Understand that God in any sense differentiated from Jesus Christ is unknowable. This needs
to be affirmed from the start. John writes in the prologue to his Gospel, "No one has ever seen
God; the only Son, who is in the bosom of the Father, he has made him known" (1:18). John
repeats this idea forcefully in his first letter: "No one has ever seen God" (4:12)...Bible religion
knows nothing about a God who can be found or made out from our side of things ... Theology is
unable to start in those places [first cause, ground of our being] because the picture of God that
emerges from such beginnings is speculative ... ... A theology that is Christology before it is
anything else is a theology from the bottom up. It begins with the ministry of Jesus in his own
time and space, and it states that it is entirely agnostic concerning anything other than what he
has given us to know of the essential attributes of God ... we begin, therefore, christologically,
with a concrete historic figure who appeared on the stage of human history ..." - Paul F.M. Zahl
Union between Christ and his people was planned already in eternity, in the sovereign
pretemporal decision whereby God the Father selected certain sinners as His own. Christ himself
was chosen to be our Savior before the creation of the world (1 Pet. 1:20); When the Father
chose Christ, he also chose us (Ephesians 1:4). We are initially united with Christ in
regeneration; next we appropriate and continue to live out of this union through faith. Third, we
are justified in union with Christ. Fourth, we are sanctified through union with Christ. Fifth, we
persevere in the life of faith in union with Christ. Finally, we shall be eternally glorified with
This pretemporal choice was not based on the fact that God knew which persons would believe
of their own free will, for there is no person which fits that description. This decision was based
upon God's sovereign good pleasure alone. It is God's gracious decision, from eternity past, to
save fallen souls of His own choosing. Therefore, God will infallibly bring all of His elect to
final perseverance and eternal life (Phil 1:6; John 10:29; Rom 8:30; John 6:37, 39). The Persons
of the Trinity work in harmony to accomplish and apply salvation. The Father, from eternity,
elects a particular people (Ephesians 1:4, 5; Rom 8:29, 30) Christ redeems those the Father has
"given Him" (John 6:37, 39; 10:29) and the Holy Spirit likewise applies the redemptive benefits
of the atonement to the same. (John 1:13; James 1:18, 1 Peter 1:23,25).
I believe there is one requirement we must fulfill if a holy God is to look favorably upon us: This
requirement is perfect righteousness; an unblemished resume, which has never once broken any
Law of God. Unless we can produce this we are without hope. Unless we fulfill this one
requirement, we are guilty before God and will be condemned. But God looked upon His people
with great mercy by sending Jesus Christ, His Son, to save those given to Him by the Father
(John 6:37-39, 17:9). After living a sinless life (fulfilling God's Covenant from our side), He
bore the full wrath of God against the sin of His people as a penal substitution on the cross. This
sacrifice is efficient for all who believe the Gospel and will infallibly result in their eternal
salvation (Mt. 1:21; John 10:15; Acts 20:28; 1Pet.1:18-21). Our just and holy God is satisfied To
look on Jesus and pardon us. He is our perfect, spotless, Righteousness.
I believe there is nothing in and of the sinner that prompts God to act kindly towards him
(Romans 1:16; Galatians 3:26 ff). Why, then, does a sinner, an unrighteous hell-deserving rebel,
receive eternal life and escape eternal punishment? It is solely by GodÃ¢â‚¬â„¢s grace, alone.
The grace of God in the gospel is first and foremost the good news that God himself has rescued
us from His own wrath and that He adopts its recipients as sons into an eternal relationship with
Himself. In the gospel the love of God is revealed. God is fiercely opposed to our
unrighteousness and our suppression and distortion of the truth to justify ourselves (Rom 1:18).
But in spite of our rebellion, Romans 5:8 says, "God demonstrates his own love for us in this:
While we were still sinners, Christ died for us." The love of God had to deal with both man's
unrighteousness and God's wrath. How does this gospel do this? The gospel is the power of God
for salvation to everyone who believes because "in it the righteousness of God is revealed from
faith to faith." (Rom 1:17)
How can this be good news, however, when the righteousness of God is our problem and men
are never found naturally willing to submit in faith to the humbling terms of the gospel of Christ?
(Rom 3:11; John 6:64,65; 2 Thessalonians 3:2) Because God gives to us freely, what he demands
from us. In it God reveals the same righteousness for us that God demands from us. What we had
to have, but could not create or perform or supply (faith and holiness), God grants us freely,
namely, his own righteousness and the gift of faith. He reveals, as a gift in Christ Jesus, the faith
and righteousness that was once only a demand. God saves us by grace alone, through faith
alone, and this faith is not produced by our unregenerated human nature.
Our union with Christ has its roots in divine election, its basis in the redemptive work of Christ,
and its actual establishment with God's people by the regeneration of the Holy Spirit. All of
God's elect will be regenerated by the Holy Spirit during their life, at a time of God's choosing.
This regeneration is a spiritual resurrection given to sinners who are spiritually dead. It infallibly
results in faith, repentance and obedience. This regeneration is accomplished by the irresistible
power of the Holy Spirit (Jn.6:37,44; Eph.2:4-5; Ps.110:3).
Regeneration, Repentance and Faith:
How does faith and repentance take place since the natural man is incapable of creating a right
thought, generating a right affection, or originating a right volition (Rom. 3:11, 8:7; John 3:3, 6)?
When spoken in the power of the Holy Spirit, the word of God has the power to graciously open
people's eyes, unplug their uncircumsized ears, change the disposition of their hearts, draw them
to faith, and save them (James 1:18, 1 Peter 1:23, 25). The word of God does not work "ex opere
operato," rather, it is the work of the Holy Spirit sovereignly dispensing grace (John 3:8),
quickening the heart through the word to bring forth life. So the written word is not the material
of the spiritual new birth, but rather its means or medium. "The word is not the begetting
principle itself, but only that by which it works: the vehicle of the mysterious germinating
power" [ALFORD]. It is because the Spirit of God accompanies it that the word carries in it the
germ of life. The life is in God, yet it is communicated to us through the word.
The gospel declares that repentance and faith (commands of God) are themselves God's working
in us both to will and to do (2 Tim 2:25, Eph 2:5, 8) and not something that the sinner himself
contributes towards the price of His salvation. Repentance and faith can only be exercised by a
soul after, and in immediate consequence of, its regeneration by the Holy Spirit (1 John 5:1; Acts
16:14b; Acts 13:48; John 10:24-26; Ezekiel 36:26-27; John 6:37; John 1:13; 1 Cor. 4:7; 1 Cor.
15:10; Jas. 1:17; John 3:27). God regenerates, and we, in the exercise of the new gracious ability
given, repent. God disarms the opposition of the human heart, subduing the hostility of the carnal
mind, and with irresistible power (John 6:37), draws His chosen ones to Christ. The gospel
confesses "We love him because He first loved us." Whereas before we had no desire for God,
God's regenerating grace gives us desire, willingness and delight in His person and commands.
Faith and works are the evidence of new birth, not the cause of it.
In essential agreement with the teachings of the Bible as understood by Protestant Reformers, the
Westminster Confession of Faith, The Cannons of the Synod of Dort and in the evangelical
tradition of men such as Paul, Augustine, Calvin, Luther, Knox, the Puritans, Jonathan Edwards,
George Whitefield, C.H. Spurgeon, and Dr. Martyn Lloyd-Jones, I believe in a salvation that is
given by the sovereign grace of God (monergistic). Our justification is by grace alone, through
faith alone, in Christ alone, as revealed in the Scriptures alone, to the glory of God alone. Due to
God's divine initiative in embracing fallen humanity through Christ (Eph. 2:8-10; Tit. 3:4-7) and
no merits on the believer's part, salvation is the free and full participation in God's saving work
in Christ, uniting us through His Spirit. It is knowing and being known by God through Christ
(Gal. 4:9; 1 Cor. 13:12). A restoration to God's original intent for us, the end for which we were
We teach that all those who believe are justified and are sealed with the Holy Spirit of promise
unto the ultimate day of redemption. Therefore, if a person has been effectually called and drawn
to Christ, he will never lose that salvation since it was based wholly on the finished work of
Christ and God's election, not on the strength of the believers commitment or obedience.
(Jn.10:27-30;Rom.8:28-30). The person whose affections and dispositions have been changed by
the Holy Spirit in regeneration will not reject eternal life once they are saved because they do not
want to reject eternal life. God causes His people to continue wanting to believe in Him once we
are saved (Jeremiah 32:40; Ezekiel 36:27). This is not based on how perfect we are, but solely on
the promise and finished work of Christ (John 3:16; John 10:29).
All those who are drawn to Christ are sanctified by the Holy Spirit. This sanctification is a work
of God in which the believer participates by confession of sin, repentance, and submission to the
will of God (1Thess.4:3-8; Rom.8:29).
At the end of the age we expect the personal, bodily return of our Lord Jesus Christ, according to
the Scriptures. We do not teach with surety any of the major millennial views, but encourage
each person to study the Scriptures and come to their own conclusion. In preparation for His
coming we are called to live holy lives. Through years of study we personally favor the
amillennial understanding of the eschaton.
The universal Church, which is invisible, consists of the whole number of the elect, which were
purchased for God with Christ's blood from [Dan 3:4; 5:19; Rev 7:9; 10:11; 11:9; 13:7; 14:6;
17:15] every tribe and tongue and people and nation. That have been, are, or shall be gathered
into one, under Christ the Head thereof; and is the spouse, the body, the fulness of Him that fills
all in all. Paul says, "Christ loved the church and gave himself up for her" (Eph 2:25). Here the
term "the church" is used to apply to all those whom Christ died to redeem, all those who are
saved by the death of Christ. This includes all true believers for all time, both believers in the
New Testament age and believers in the Old Testament age as well. The local church joins
together to form local communities. Here we worship the LORD, serve and encourage one
another, grow together in His likeness, and take great joy in serving Him together.
Further we look to the the various confessional formulations that grew out of the Reformation
represent a significant advancement of a sound, scriptural, God-honoring understanding of the
historic faith: Westminster Confession of Faith, Canons of Dort, 1689 London Baptist
Confession of Faith