In his book, The Knowledge of the Holy, (which we’ve written about before) A.W. Tozer beautifully says, “What comes into our minds when we think about God is the most important thing about us…Worship is pure or base as the worshiper entertains high or low thoughts of God.”
I fear many of us would have to plead guilty to one of two sins here — either not thinking much about Him at all, or not really knowing what we think beyond a handful of descriptors (good, love, kind, eternal, etc.).
For those of you who have grown up in a denomination, you may hold to a specific creed or confession. And certainly, most church websites will list a statement of beliefs prominently. I wonder if you’ve studied these beliefs for yourselves — not to challenge the authority placed over you, but simply to grow in maturity, studying to show yourself approved and using the mind gifted to you for Godly means?
I think here of the description given to the Bereans in Acts 17:11, “Now these were more noble-minded than those in Thessalonica, for they received the word with great eagerness, and examined the Scriptures daily to see whether these things were so.”
There are many amazing creeds, confessions, and catechisms that exist — some simple, like the Apostles’ Creed, and others longer but still extremely precise, like the 1689 London Baptist Confession or the Heidelberg Catechism. The Reformation Study Bible, which is one I have in my collection, includes these three, along with the Nicene Creed, the Definition of Chalcedon, the Belgic Confession, the Canons of Dort, the Westminster Confession, the Westminster Larger Catechism, and the Westminster Shorter Catechism.
A worthwhile pursuit would be to pick one of these to read and study, really examining the words against the Scriptures and then your own life — for the things we believe must impact the way we live, otherwise we are guilty of nothing short of hypocrisy. Then, move on to the next one, and down the list. And while this can be done in isolation, it’s always nice to have a brother or sister in Christ alongside.
I say all this to emphasize — what we’re publishing on this page is not meant to be read as a new set of beliefs or a replacement for some of these long-standing, time-tested, creeds and confessions. Instead, we simply felt led to answer the question for ourselves, “What do you believe to be true and can you articulate it clearly?”
For those of you new to the publication, or who don’t know us personally, I trust this page will be helpful for you as you carefully judge and weigh the gospel we are proclaiming (for there is only one, and cursed is anyone who preaches another - Gal. 1:9-10).
For everyone else, I hope two things. First, that you would closely examine the words below to ensure they line up with the Scriptures. Second, that you would consider undertaking the same exercise as you grow in the grace and knowledge of our Lord and Savior Jesus Christ, so that your own thoughts about God would lift ever higher and higher.
Lastly, for those on the mailing list, you’ll start to see sections of these doctrines included in the letters whenever I have extra space.
In love,
Derek
P.S. Since this is fairly long, if you’re reading by email, you may want to jump over to the website by clicking on the title at the very top.
Our Doctrines
Why emphasize doctrine?
Because of the example: “And they continued steadfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers.” Acts 2:42
Because of the command: “How is it then, brethren? Whenever you come together, each of you has a psalm, has a teaching (doctrine, same greek word), has a tongue, has a revelation, has an interpretation. Let all things be done for edification.” 1 Cor. 14:26
Because of the encouragement: “Holding fast the faithful word as he has been taught, that he may be able, by sound doctrine, both to exhort and convict those who contradict.” Titus 1:9
Lastly, because of the account we will give, whether we preached the whole counsel of God, or just the parts we preferred: “Therefore I testify to you this day that I am innocent of the blood of all men. For I have not shunned to declare to you the whole counsel of God.” Acts 20:26-27
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ON THE BIBLE, THE GODHEAD, AND SOVEREIGNTY
We believe in the inerrancy and sufficiency of Scripture, the Trinity (God the Father, the Son of God, and the Holy Spirit of God), and God's claim of authorship, giving Him the right and power to do with His creation as He pleases, a concept called sovereignty.
ON CREATION, THE FALL OF MAN, AND ORIGINAL SIN
We believe in the original goodness of the world, both visible and invisible, made in the space of 6 days, contrasted dramatically thereafter with the original sin of Adam, as he chose his way over God's. By this one man’s offense, all people, from that point forward died, as they inherited Adam's choose my own way nature.
ON MAN’S NATURE PROBLEM, THE LAW, AND THE PROMISE
We believe that man's nature problem is not one that could ever be permanently cured by the blood of bulls and goats (Heb. 10:4), even as it is also true that without the shedding of blood there is no remission of sins. (Heb. 9:22) Yet, for a period of time, to prepare the way for the coming Redeemer, and so it may be said, 'Surely God does nothing without revealing it first to His prophets,' (Amos 3:7) God instituted the law. And as He gave the law through Moses, so too did He give the promise of the covenant through Abraham, 'I will bless you and your descendants will be as numerous as the stars in the sky,' and the sign of the covenant, 'circumcision.' (Gen. 17)
ON THE EXTENDING OF THE COVENANT AND THE PURPOSE OF THE LAW
In the keeping of this law by God's chosen, or covenanted, people, starting with Abraham and extending to Isaac, Jacob, and then Israel, we believe the law purposed to reveal the one true living God to all the nations — His existence, His character, and His ways. (Gen. 12, 13, 15, 17, 26, 28, 35, 46)
In the inability of Israel to honor their side of the covenant by perfectly keeping this law, we believe the law purposed to reveal sin — its far-reaching power and ever-multiplying stain. Without the law, we would not know what sin was, our condemning guilt under that law before a holy God, nor our need for a propitiation, that is, an atoning sacrifice. In this way, the law was said to be our ‘schoolmaster to bring us unto Christ, that we might be justified by faith.’ (Gal. 3:24)
ON KNOWING GOD — HIS SELF REVELATION
We believe in the progressive self-revelation of God. That is to say first, anything we know about Him had to be revealed by Him, and second, that this revelation did not come all at once, but progressively throughout the ages, yet always to a great enough degree, primarily through the glory of His creation, that it can be said 'all men are without excuse.' (Rom. 1:20, Heb. 1:1)
True to His progressive self-revelation, it was not until Jesus Christ, the only begotten Son of God, walked the earth for 33 years, of whom it can be said, 'the fullness of the Godhead bodily dwelt,' that anyone ever, 'saw God.' (Col. 2:9, John 14:9, Heb. 1:2-3)
ON KNOWING GOD — OUR PURSUIT
We believe that the pursuit of the progressive self-revelation, or knowledge, of God, and the telling forth of this knowledge, has been the mark of His elect, or chosen people, throughout the generations. As Moses then, we cry out, “Show us Your glory,” and as the Shulamite, “Let us see Your face, let us hear Your voice, for Your voice is sweet and Your face is lovely.” (Ex. 33:18, Sng. 2:14) Then, as the disciples, we go out from that place, commissioned by Christ, “into all the world,” to, “preach the gospel,” as witnesses of what we have seen and heard. (Mark 16:15, Acts 1:8) He has always had a faithful, witnessing remnant alive on the earth. (Rom. 11:4-5)
ON THE DEITY OF CHRIST, HIS INCARNATION, AND SINLESSNESS
We believe Jesus Christ always was and always will be God. And that, for a period of time, He took on flesh, specifically in the form of the suffering servant, being born of the virgin Mary, as He counted equality with God not a thing to be grasped. In this form, He was, “in all points tempted as we are, yet without sin.” (John 8:24, Phil. 2:6, Heb. 4:15)
ON CHRIST’S MINISTRY OF RECONCILIATION
We believe Jesus came that we might know Him who sent Him (John 17:3), a task called reconciliation with God. We are told that the reconciliation and redemption Jesus came to purchase can be called salvation, a word meaning healed, set free, and delivered. All those in attendance at the synagogue in Nazareth on the Sabbath day heard this proclamation of deliverance from Jesus' own lips as He quoted the prophet Isaiah, “The Spirit of the LORD is upon Me, because He has anointed Me to preach the gospel to the poor; He has sent Me to heal the brokenhearted, to proclaim liberty to the captives and recovery of sight to the blind, to set at liberty those who are oppressed; to proclaim the acceptable year of the LORD.” (Luke 4:17-21)
He accomplished this redemptive, saving work of reconciliation to such a degree that it can be said, “He is able to save to the uttermost those who come to God through Him,” as He fulfilled every prophecy spoken of Him, including the very first one recorded in Genesis 3, “He [Christ] shall bruise your [Satan’s] head, and you shall bruise His heel.” (Heb. 7:25, Gen. 3:15)
ON CHRIST AS THE BETTER EVERYTHING
We believe Jesus now stands as our better everything that was a shadow of Him who was to come — Adam, Moses, Joshua, David, the earthly tabernacle, the sacrificial system, the high priest, and on and on. Why believe in shadows that are here one day and gone tomorrow, when you could now believe in the Light of God, shone forth in our hearts, who is the same yesterday, today, and tomorrow? Christ truly is better in every way, as the only Way to come to the Father. (John 14:6, Hebrews)
ON THE GOSPEL, OR GOOD NEWS, THAT WE PREACH TODAY
We believe man, dead in sin and trespasses, stands condemned before a holy God, as transgressors of the law, and as such, on each of us who do not believe in the name of the only begotten Son of God, the wrath of God abides. It hangs over our heads as a certain eternal verdict, with no hope of avoidance, lessening, or mitigating, for down at our deepest most fundamental nature, we are still as the first Adam — choosing our own way over God's way.
Yet, here is love, “not that we loved God, but that He loved us and sent His Son to be the propitiation for our sins.” (1 John 4:10) Yet, here is God, rich in mercy, "because of His great love with which He loved us, even when we were dead in trespasses, made us alive together with Christ.” (Eph. 2:4-5) Yet, here is grace, “for by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast.” (Eph. 2:8-9) Yet, here is goodness, that, “God did not send His Son into the world to condemn the world, but that the world through Him might be saved.” (John 3:17)
In light of such love, mercy, grace, and goodness, contrasted dramatically with our debt of sin, it can now confidently be said to all people everywhere, regardless of a person’s depth of depravity or height of morality, both the command, "Repent and believe in faith," and the promise, "whoever calls on the name of the Lord will be saved." (Joel 2:32, Acts 2:21, Romans 10:13)
ON BEING SAVED FROM GOD
We believe all men need to be saved, not primarily from sin's power, nor Satan's influence, but from the coming wrath of God’s just judgment poured out, full strength, on those who practice lawlessness. (The coming wrath, just judgment: Zech. 8:1-2, Malachi 4:1-6, Matt. 3:1-12, Rev. 14:6-13, Romans 2:1-8, John 3:36. Take no pleasure: Ezek. 33:10-11, 18:23, 30-32, 2 Peter 3:9. Summary: Heb. 10:26-39)
ON BEING SAVED FOR GOD AND THE NEED TO BE BORN AGAIN
We believe all men need to be saved from God, and also for God — to be set apart for Him and empowered for His service. Thus, a conversion is needed, from an old choose my own way nature to a new delight to do Your will nature, from darkness to light, from the power of Satan to God, and from death to new life. So dramatic is this reversal, turning from one heart and mind to another, that once a man is saved he is said to be born again. As Jesus explained, "Unless a man is born again, he cannot see the kingdom of God.” (John 3:3-6, Ezek. 36:24-27, Romans 8:5-17)
We believe that to be born again is to be born of the water and the Spirit. And that to be born of the Spirit is to be set free from the power of sin, slavery to sin, and rebellion against God's will, so that we can now joyfully live forevermore as slaves to righteousness, delighting to do God's will. Here is the divine reversal, or transformation then — from dead in sin, to, “now reckon yourselves to be dead indeed to sin, and alive to God in Christ Jesus our Lord.” (Rom. 6:11, 22-23)
ON THE LORDSHIP AND HEADSHIP OF CHRIST
We believe those who are saved now belong to Jesus, as the One who owns, possesses, and controls. In short, He is our Master, a relationship the apostles understood well as they described themselves as, bondservants, or slaves to Christ. What can He ask of us? Anything. What do we hold as our own? Nothing. And what of our rights? They are forfeited willingly and joyfully. (1 John 5:1-4, 18-21, Luke 14:25-33, Eph. 4:1)
ON HEAVEN
We believe in the matrimony of the gospel, as the two become one — Christ as the Head and the Groom, loving us as most clearly demonstrated through His sacrifice, and we, the church made up of individual believers of every tongue, tribe, and nation, a multitude too great to number, as the body and the bride, submitting to Him in all things at all times and loving Him for all eternity.
We believe this union is the picture of heaven — a place where we are one with Him, and each other, in all things for all time, where God and man dwell together without tear, sorrow, or death, enjoying the presence of His company, as we finally behold Him face to face and are completely satisfied. (Heaven is less a place and more accurately thought of as a marriage, Rev. 21:1-4, 19:6-9)
ON HELL, THE TERROR OF THE LORD, AND ETERNAL JUDGMENT
We believe that the gospel, or good news, extends both an invitation and a warning, for while He is a pardoning God, who desires that none perish but all come to the knowledge of repentance, He will by no means leave the guilty unpunished. Therefore, we who know the terror of the Lord, persuade men.
There is coming a day of truth, where multitudes will stand and give their account before the judgment seat of Christ. On that day, all will be revealed and every secret laid bare, as not even one idle word that we have spoken will pass by without being weighed on the scales of heaven. Every name found written in the Book of Life will receive the reward of an eternity in the favorable presence of God. Every name not found written in that book will be cast into the outer darkness, that terrible pit prepared for the devil and his angels, where there will be much weeping and gnashing of teeth, and where the fire burns forever with no relief, as the smoke of their torment rises to the throne of God. This place has been called hell, but it is also known by other metaphorical names — Gehenna, Hades, and Sheol.
Just as heaven will be far more glorious than words can foretell, so too will the reality of this place of torment be far worse than the picture Scripture paints. In this way, we can say that our knowledge of hell is limited but sufficient. (Rev. 21:5-8)
ON SANCTIFICATION
We believe we who are saved are called to be a people set apart, distinct, at odds with the world and its systems, peculiar, and wandering, for we look to a better country, a heavenly one. This set-apartness, called sanctification, leads us to the continual pursuit of perfecting holiness, and purity, in the fear of the Lord. (2 Cor. 7:1)
We are told to 'be perfect,' 'be holy,' and to 'perfect holiness in the fear of God.' Therefore, we make 'no provision for the flesh,' as we understand that even though we are yet to be glorified, that is to say fully perfected, we also know that, 'Whoever has been born of God does not sin, for His seed remains in him; and he cannot sin, because he has been born of God.' To abide in Christ is to cease from the ongoing, habitual practice of sinning. (1 John 3:6,9, 5:18, 2 Cor. 3:18, Titus 2:14, Romans 13:14)
ON HUMBLE LIVING
We believe we are instructed to have the same mind as Christ in us, a mind that did not exalt itself more highly than it ought, but rather esteemed others, loved His enemies, pursued peace with all men, extended mercy even to the undeserving, and ultimately laid down His life in obedience to the will of God. “Therefore humble yourselves under the mighty hand of God, that He may exalt you in due time.” (1 Peter 5:6, Phil. 2:1-11, Romans 12:9-21, Daniel 9:1-19)
ON OUR COMMISSION AND THE LAYING ON OF HANDS
We believe that when we receive this message through faith, we are receiving both Christ and His call to go into all the world and make disciples. This commission requires us to be His witnesses, tell of what we have seen and heard, and to preach the gospel in and out of season, not through persuasive words of human wisdom but through a demonstration of the Spirit and power. (Luke 11:33, Hebrews 6:2, 1 Cor. 2:1-5, Matt. 28:18-20)
In light of such a commission, we need the laying on of hands — so that we may be empowered for service through the filling, or baptism, of the Holy Spirit. “Then Paul said, “John indeed baptized with a baptism of repentance, saying to the people that they should believe on Him who would come after him, that is, on Christ Jesus.” When they heard this, they were baptized in the name of the Lord Jesus. And when Paul had laid hands on them, the Holy Spirit came upon them, and they spoke with tongues and prophesied.” (Acts 19:4-6. See also: Acts 6:6, 8:14-18, 9:17-18, 13:3, Hebrews 6:2, 1 Tim. 4:14, 2 Tim. 1:6, Gen. 48:13-20, Deut. 34:9)
ON THE HOLY SPIRIT
We believe we are thus a people empowered for service through Jesus' parting gift of the Helper, that is the Holy Spirit, through the baptism of “the Spirit and of fire.” This baptism, or filling, is not meant to be debated over whether it is once or twice or not at all, but rather it is to be earnestly desired as we live in a state of constant dependency upon the help of the Spirit. We need His presence, His power, His comfort, and His gifts, but most importantly, we need Him, the person of the Holy Spirit and the third member of the Trinity. (Eph. 5:18, Luke 11:9-13, 2 Cor. 13:14)
The Spirit helps us in our weaknesses, acting as a key agent in the fulfillment of God's promise that we have been given “all things pertaining to life and godliness.” By the Spirit comes the sign of the new covenant, a circumcision of the heart not by the letter, nor the circumcision of the flesh, but rather as it was prophesied by Moses, “And the LORD your God will circumcise your heart and the heart of your descendants, to love the LORD your God with all your heart and with all your soul, that you may live.” (Deut. 30:6. See also: John 14:15-17, 26, 16:7-15, Ezek. 36:27)
By the same Spirit of promise, we are also sealed until the day of redemption. He is the down payment, or guarantee, of our inheritance, to the praise of His glory. (Eph. 1:14)
So it can now be said of us who are partakers of this new covenant:
They shall be My people, and I will be their God; then I will give them one heart and one way, that they may fear Me forever, for the good of them and their children after them. And I will make an everlasting covenant with them, that I will not turn away from doing them good; but I will put My fear in their hearts so that they will not depart from Me. (Jer. 32:38-40, Heb. 9:13-14)
ON ABUNDANT LIFE
We believe the life lived in Christ is meant to be one marked by contentment in all circumstances, bearing fruit in every season, while also enjoying the fruit of our labors. In this way, we take Jesus' words literally, “I have come that they might have life and life more abundantly.” We also take this to mean that the material world is not inherently evil, and there is nothing essentially spiritual about abstaining from such created pleasures like food and drink. (2 Cor. 11:22-28, 1 Tim. 6:3-10, Jer. 17:7-8, Ps. 1:1-3, Eccl. 3:12-14 -> Deut. 14:22-26, John 10:10, Romans 14:1-3, 14-23, Col. 2:16-23, Mark 7:18-19, 14-23, Ps. 104)
ON OUR PARTICIPATION WITH GOD’S SOVEREIGNTY
We believe God is sovereign, holding all of the rights and the power, over not only the ends but also the means. This is how we can say confidently that 'all those appointed to eternal life' will believe and all those 'who are called' will be justified and glorified, while also saying, 'faith comes by hearing,' and 'how will they hear without a preacher?' God sovereignly, for it is He who works in us both to will and to do, uses our proclamations, our prayers, and our participation as part of the means to the accomplishment of His unchangeable ends. (Acts 13:48, Romans 8:29-30, Phil. 2:13, Eccl. 3:14-15, Is. 55:10-11, 46:9-10, Eccl. 11:4-6, Mark 4:3-9, 26-29. See also Rahab, Joshua 1:2-3, 2:1-21, 6:22-25, Matt. 1:5. See also faith with works, Heb. 11:31, James 2:14-26. See also Isaac & Rebekah, Gen. 24, 25:21-23)
ON CHRISTIAN SUCCESS
We believe the goal we press on to, the characteristic we are applauded for, and the distinguishing mark that will separate the true Christian from the false, is not strength, wisdom, faithfulness, or obedience, instead, ‘the one who endures until the end will be saved.’ This success metric will come across as strangely unimpressive to many — a low bar for success — yet the Christian life is not primarily meant to be one of accumulation — more faith (as so many are taught), more revelation, more power, more love, more obedience — rather, once we have found Him, we must put our energy into this command: patiently endure, with much perseverance, for, ‘If we endure, we shall also reign with Him.’ (Matt. 24:9-13, 2 Tim. 2:8-13, 1 Cor. 1:26-31, Rev. 3:7-11, Luke 18:1-8, Gal. 6:9)
ON CHRISTIAN PERSEVERANCE
We believe that even as we press on to endurance, not neglecting the stewardship and care of the gift that has been given to us, we also can place no trust in our own strength to be able to hang on, for we know that if it was grace that saved us, then certainly it will be grace that holds us. We place our ultimate confidence of endurance in God’s ability to preserve His saints, to keep us from stumbling, and to present us faultless before the presence of His glory with exceeding joy. However, make no mistake, there is also conditionality in perseverance. If we don’t endure, we will be lost. Additionally, God’s ability to preserve does not spare us from the fight, instead, it provides us with the confidence that the fight will be won. (2 Tim. 4:7) (See also: Col. 1:22, Jude 1:24-25, Jer. 32:39-40, John 10:27-30. Augustine: “Give what you command, and then command whatever you will.” John Piper: “I must not turn away. You won’t let me turn away.”)
ON OUR WARFARE
We believe that along the path to the final day of glory, we are commissioned to serve as enlisted soldiers, not entangling ourselves with the affairs of this life, but rather engaging ourselves in warfare. There is a battle that rages all around us, yet it is spiritual and not earthly. So we say we fight not against flesh and blood, but rather against our adversary the devil, and against the spiritual forces of evil in the heavenly places. Therefore, ‘the weapons of our warfare are not carnal, but mighty in God for pulling down strongholds.’ (2 Cor. 10:4. Satan: Luke 10:18, Rev. 12:4, Jude 1:6, 2 Pet. 2:4, story of Job. Battle: 2 Tim. 2:3-4, Eph. 6:10-12, Dan. 10:1-4, 2 Kings 6:8-20. Weapons: Eph. 6:13-18, Luke 6:20-38, 2 Cor. 10:3-5. Our confidence: 1 John 4:4, Phil. 4:6-7, Matt. 26:51-54)
ON KEEPING WATCH
We believe we must press on, not growing weary in doing good, nor falling asleep, as we eagerly wait for the day of His appearing. We must be like the wise virgins, keeping oil in our lamps [Go now and buy oil for this is the great event of our lives, the culmination of everything that has been and will be — every moment, every breath, it all climaxes here], as we press an ear to the door to listen for the voice of our Master. In order to keep such undistracted watch, we lay aside all vain speculations, foolish disputes, and the giving of heed to endless contentions over genealogies, and admittedly cry out, ‘Though no man knows the day or the hour of your return, we know You will come quickly. Even so, come, Lord Jesus.’ And thus we say to all, what we also continually say to ourselves, ‘Watch!’” (Mark 13:26-37. See also: Acts 1:9, Matt. 25:1-13, 1 Tim. 3-6, Titus 3:9, 1 Pet. 1:3-25 [the reason to keep watch is not primarily because His return is certain or imminent, but because of the price of redemption], Luke 21:25-36)
ON CHRIST’S SECOND COMING, RESURRECTION, AND JUDGMENT
We believe Christ’s first coming was to save and show mercy, while His second coming will be primarily to judge. The resurrection of the dead applies to all and eternal judgment will last forever. Resurrection and judgment are universal, inevitable, inescapable, and irreversible. On that day, there will be no excuses, delays, or alternatives. And while God is incredibly long-suffering, He will not strive with flesh forever, setting a limit of 120 years — representing the non-literal, yet non-eternal number of days that have been appointed to each person before death and then the judgment.
Your life will not go on forever with the offer of mercy always extended — an end is coming to both. Therefore, while you still have time, breath, faculty, and hope, repent, turn from your sins, call on the name of Jesus as you cry out for mercy, and believe the Gospel in faith. (John 3:16-17, Heb. 9:11-28, John 5:21-30, 2 Thes. 1:6-11, Rev. 19:11-21, 20:11-15, 21:1-8, 22:12-21)
ON THE CHURCH
We believe the Church to be first and foremost not an entity or an organization as much as it is one body and a single bride. And it is of this body that is being prepared as a bride that we primarily speak of when we say the Church. Furthermore, we believe the Church to be the primary witness left behind by Christ to act as both His representative to the world and the pillar and ground of the truth until the day of His return. Therefore, the existence and healthy operation of the Church, referring now to the people of God not neglecting to come together in the house of God, is of utmost importance. First, as a means of grace, leading to encouragement, comfort, sanctification, and the building up of the body. Second, as an expression of authority and obedience, where one body is subject to one Head, moving in humility, unity, and diversities of gifts, but the same Spirit, each member helping one another, encouraging one another daily, and being subject to one another in accordance with their function. Because of the emphasis on the Church as a manifestation of authority and obedience, we believe the Bible clearly lays out certain orders, functions, and practices, as we are called to, “let all things be done decently and in order.” (1 Cor. 14:40) This includes being led by qualified elders, the practice of church discipline, the reading aloud of the Scriptures, the bringing of psalms, hymns, spiritual songs, teachings, tongues, revelations, interpretation, and making melody in our hearts to the Lord, and the proper administration of the sacraments of water baptism and communion. (1 Cor. 14:26, Eph. 4:4-6, 11-16, 5:18-21, Col. 3:16, 1 Tim. 3:16, Heb. 3:13, Acts 2:46)
ON WATER BAPTISM
We believe the Scriptures when they command, “Repent, and let every one of you be baptized in the name of Jesus for the remission of sins.” (Acts 2:38) We also believe the Scriptures when they say, “when they believed…both men and women were baptized.” (Acts 8:12) We also affirm the urgency of the practice in response to the command, “‘See, here is water. What hinders me from being baptized?’ Then Philip said, ‘If you believe with all your heart, you may.’” (Acts 8:34-39) Water baptism is more than ritual washings, for it is our heart that needs cleansing more than our hands. Water baptism is more than dipping in water, and once the skin has dried, there is no evidence left behind of the event. Water baptism, baptizô in the Greek, involves permanent change (the washing of regeneration), internal cleanliness (the renewing of the Holy Ghost), and union with Christ in His death, burial, and resurrection (Titus 3:5, Rom. 6:3-5). In this way, we can say that baptism in water is very closely connected to salvation, though not a requirement nor a guarantor. Still, it is not to be neglected, therefore, if you believe, why wait? See, here is water!
ON COMMUNION
We believe that on the night of His betrayal, Christ broke bread with the disciples, saying, ‘This is My body which is given for you,’ and then He took the cup, saying, ‘This cup is the new covenant in My blood, which is shed for you.” (1 Cor. 11:23-26) This account describes the practice of communion and we are instructed to do this in remembrance of Him, and that as often as we do it, we proclaim the Lord’s death till He comes. We believe communion is more than a purely superficial and symbolic gesture, and that it in fact reflects the remembrance of the great and glorious mystery that is our union with Christ. (Eph. 5:32, Col. 1:27) Therefore, we are called to take our participation seriously, examining ourselves first, then eating of the bread and drinking of the cup. For there is a beautiful sacredness to the mystery of our union, and there is also a sober warning, “whoever eats this bread or drinks this cup of the Lord in an unworthy manner will be guilty of the body and blood of the Lord.” (1 Cor. 11:27) We’re also told that this judgment due to unworthy and unexamined participation, has bodily consequences, “for this reason many are weak and sick among you, and many sleep.” (1 Cor. 11:30)