There is only one living and true God, who is eternal and without body, indivisible and invulnerable (Deut 6:4; 1 Tim 1:17; John 4:24; James 1:17). He is of infinite power, wisdom, and goodness (Jer 32:17; Rom 11:33; Psalm 34:8) He is the maker and preserver of all things both visible and invisible (Gen 1:1; Heb 1:3). Within the unity of the Godhead there are three persons who are of one substance, power, and eternity—the Father, the Son, and the Holy Spirit (1 Cor 8:6; John 1:1; Acts 5:3-4; John 10:30; Num 23:19). There is only one living and true God. His existence is everlasting, without beginning or end. He is a spiritual being, not limited by a body. He is free from bodily desires and impulses His power, wisdom, and goodness, are infinite. Of this one true God there are three persons: Father, Son and Holy Spirit. These three persons are identical in substance, power and eternal existence.

The Son, who is the Word of the Father, was begotten from eternity of the Father, and is the true and eternal God, of one substance with the Father (John 1:1; 1:18: Micah 5:2; John 8:58). He took man's nature in the womb of the blessed virgin Mary, of her substance, in such as way that two whole and perfect natures, the Godhead and manhood, were joined together in one person, never to be divided (Luke 1:31-35; Gal 4:4; Rom 1:3).Of these two natures, is the one Christ, true God and true man (Phil 2:6-8; Acts 20:28; 1 Tim 3:16). He truly suffered, was crucified, died, and was buried, to reconcile the Father to us (restore a right relationship between the Father and us) and to be a sacrifice, not only for original guilt but also for all actual sins of men (Rom 5:10-19; Col 1:20-22; Isaiah 53:10-12; 1 John 2:2).

The Holy Spirit proceeds from the Father and through the Son (John 15:26; Rom 8:9). He is of one substance, majesty, and glory with the Father and the Son, true and eternal God (Acts 5:3-4; Heb 9:14; 1 Cor 12:4-6). He is the third person of the Trinity (Matt 3:16). He is the love of the Father and the Son (John 15:9-10; Rom 5:5). He was sent from the Father through the Son to indwell in believers to united all believers to God (John 14:26; Rom 8:9-11; 1 Cor 12:23). He strengthens, comforts, and heals believers (Eph 3:16; John 14:16; Acts 3:6-8). He bestows spiritual gifts on all believers (1 Pet 4:10). The chief gifts he bestows are Faith, Hope, and Love. He bestows many more gifts to help in spreading the Gospel (Romans 12:6-8; To Be A Christian Q90).

Holy Scripture contains all things necessary for salvation (1 Tim 3:15-17). Consequently whatever is not read in Scripture nor can be proved from Scripture cannot be demanded from any person to believe it as an article of the faith (Matt 15:9). Nor is any such thing to be thought necessary or required for salvation (Rom 10:9-13). By Holy Scripture is meant those canonical books of the Old and New Testaments whose authority has never been doubted within the Church (Luke 24:44; Rom 3:2; Matt 23:35; John 10:35; Rev 22:18-19). We believe in the 66 books of the Old and New Testaments (Rom 3:2; 2 Pet 3:16). The ecclesiastical books such as the Maccabees, Baruch, Wisdom, Tobit and others are not to be used to establish doctrine but to read for examples of life and instruction in Godly living (Luke 1:1-4; Rom 15:4; Josh 10:13; 1 Kings 11:41; Jude 14-15; James 5:10-11).

The visible church of Christ is a congregation of believers in which the pure Word of God is preached and in which the sacraments are rightly administered according to Christ’s command in all those matters that are necessary for proper administration (Matt 16:18; Acts 2:42-47; ). As the churches of Jerusalem, Alexandria, and Antioch have erred, so also the church of Rome has erred, not only in their practice and forms of worship but also in matters of faith (Rev 2-3; Gal 2:11-14; Rom 3:4).

The church has authority to decree forms of worship and ceremonies and to decide in controversies concerning the faith (Matt 18:17-18; Acts 15:28). However, it is not lawful for the church to order anything contrary to God's written Word (Acts 5:29; Isaiah 8:20). Nor may it expound one passage of Scripture so that it contradicts another passage (Psalm 119:160; John 10:35). So, although the church is a witness and guardian to Holy Scripture (1 Tim 3:15), it must not decree anything contrary to Scripture, nor is it to enforce belief in anything additional to Scripture as essential to salvation (Acts 15:24; Rom 14:1-4).

Just as there is one God in three persons there is one order of Ministry in Christ divided into three offices: Bishop, Presbyter, and Deacon (1 Tim 3:1-7; Acts 14:23; 1 Tim 3:8-13).

Our church believes in the Ecumenical Councils of the Church that produced the Creed of Nicaea and subscribes to the traditional Apostles’ and Athanasian Creeds. (Acts 15:1-29; Acts 16:4; Prov 11:14; 1 Cor 15:3-4; Titus 1:9).

We are accounted righteous before God solely on account of the merit of our Lord and Savior Jesus Christ through faith and not on account of our own good works or of what we deserve (Rom 3:24-28; Phil 3:8-9). Consequently the teaching that we are justified by faith alone is a most wholesome and comforting doctrine (John 3:16; Acts 16:31). Although good works, which are the fruits of faith and follow on after justification, can never atone for our sins or face the strict justice of God's judgment, they are nevertheless pleasing and acceptable to God in Christ and necessarily spring from a true and living faith (Eph 2:10; James 14-25; Job 9:2-3; 1 John 2:2; Heb 13:16). Thus a living faith is as plainly known by its good works as a tree is known by its fruit (Matt 7:16-20; Gal. 5:22-23).

Sacraments (Greek: Mysterion; 1 Cor 4:1-2) are physical ways by which God administers grace (John 1:14; 1 Peter 3:21). Grace is the unmerited, free gift of God, whereby God gives the sinner power to overcome evil (Eph 2:8-9; Titus 3:5-7; Rom 6:14). There are two Sacraments of the Gospel instituted by Jesus Christ that are generally necessary for salvation: Baptism and the Lord’s Supper (Mat 28:19; Luke 22:19-20; John 3:5). Every proper sacrament has a tangible element and an interior Grace (Romans 6:3-4; 1 Cor 10:16; 2 Kings 5:14). There are other mysteries in the church that God has instituted to help in the Christian life. These are Ordination (1 Tim 4:14), Absolution (John 20:22-23), Confirmation (Heb 6:1-2; Acts 8:14-17), Anointing the Sick (James 5:14-15; Mark 6:13), and Marriage (Eph 5:31-32). None of these 5 other rites are necessary for salvation, rather they help the Christian when they fall to get back up again (Gal 6:1; 2 Cor 7:10; Rom 10:9).

Baptism is an action of God towards a sinner whereby he washes the sinner with water and the Word and gives them the Holy Spirit and faith (Titus 3:5; 1 Cor 12:13; Phil 1:29). In Baptism one is grafted into Christ and given all of the benefits of the covenant of Grace (Rom 6:3-5; Gal 3:27; Acts 2:39). In Baptism, when a sinner receives this mystery by faith, they are forgiven all of their sins (Acts 2:39; Acts 22:16; 1 Pet 3:21). Baptism is not a proclamation of ones own faith (Col 2:12). Baptism should be given to young children because they are welcome in the Kingdom of God (Mark 10:14-15; Col 2:11-12; Acts 16:15).

The Lord’s Supper (also called Holy Communion, Divine Service, Divine Liturgy, or the Mass) is the mystery by which the faithful eat the Body, Blood, Soul, and Divinity of Jesus Christ the God-Man (Matt 26:26-28; 1 Cor 10:16; Col 2:9). This sacrament is the center of the life of the Christian whereby they hear the Gospel preached and receive the forgiveness of sins (Acts 2:42; Acts 20:7). The means whereby the Body and Blood of God is present is a mystery (Luke 24:31). The means is not carnal, physical, or local (2 Cor 5:16). Jesus’ Body and Blood is in heaven yet by the operations of the Word and the Holy Spirit, He is made truly present (Acts 1:9-11; Matt 28:20; John 14:18). The bread and wine are not destroyed, rather God unites Himself to the bread and wine in order to be present in the sacrament (John 1:14; 1 Cor 11:26-28). The Lord’s Supper is a memorial sacrifice whereby the benefits of Christ’s one sacrifice on the cross is made present to the believer (Luke 22:19; Heb 9:14; Rom 3:25). All sins are forgiven in partaking in the Lord’s Supper (1 John 1:7). Christ is not offered over again in the Lord’s Supper (Heb 7:17). Christ died once for all!

We believe that prayer is the God-given means by which Christians commune with the Father through Jesus Christ in the power of the Holy Spirit (Matt 6:6; Heb 10:19-22; Jude 20). Prayer may be offered privately or publicly, liturgically or extemporaneously, spoken or silent (Mark 1:35; Acts 2:42; Psalm 19:14; Num 6:22-27; Acts 9:40). It must be marked by humility, love, repentance, trust, and readiness to hear and obey God’s will (1 Cor 13:1-7). The Lord’s Prayer stands as our primary model, teaching us praise, petition, intercession, and confession, while thanksgiving and self-offering shape a life wholly given to God (Matt 6:9-13; Luke 11:2-4). We believe that structured, Scripture-saturated prayer, especially as ordered in the Book of Common Prayer and the Daily Office, forms the Church in faithful worship, unites us in one voice, sanctifies time, and trains our hearts to pray rightly (Psalm 55:17; Dan 6:10; 1 Tim 4:13; 1 Thess 5:17). Through prayer, both personal and corporate, God graciously hears and answers according to His wisdom, sustaining us in suffering, conforming us to the image of Christ, and strengthening us to live a disciplined Christian life for His glory.

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