Article I: Creedal Statements

The following statement of faith is not intended to define our boundaries of fellowship. Some Christians will certainly differ with some of what is set forth here. Such Christians are nevertheless welcome to fellowship together with us. Our basis for fellowship is a biblical confession of the lordship of Jesus Christ, and the absence of a scandalous lifestyle. This statement of faith does represent the doctrinal understanding of the leadership of CEF, and it is our intention that the teaching and preaching at CEF reflect this understanding. Procedural standards for our church government can be found in our Constitution. As a body of reformational evangelicals, we seek to display our unity in truth with other faithful churches, not only in the present, but also with the historic Christian church throughout the centuries. Although not included here, we are also in essential agreement with the historic confessions of the Reformation, including the the Synod of Dordt, the Belgic Confession, the Heidelberg Catechism (together known as the Three Forms of Unity), the Westminster Confession of 1646, and the London Baptist Confession of 1649. Together with the historic church, we confess the following:   The Apostles' Creed (2nd century) I believe in God the Father Almighty; Maker of heaven and earth, and in Jesus Christ, his only begotten Son, our Lord. He was conceived by the Holy Ghost and born of the virgin, Mary. He suffered under Pontius Pilate, was crucified, died, and was buried. He descended into Hades. On the third day He rose again, ascended into Heaven, and sits at the right hand of God the Father; from thence He will come to judge the living and the dead. I believe in the Holy Ghost, the holy catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. Amen.   Nicean Creed, Constantinople (381 AD) I believe in one God, the Father Almighty, Maker of heaven and earth, and of all things visible and invisible; and in one Lord Jesus Christ, the only begotten Son of God, begotten of His Father before all worlds, God of God, Light of Light, very God of very God, begotten, not made, being of one substance with the Father; by whom all things were made; who for us men and for our salvation came down from Heaven, and was incarnate by the Holy Ghost of the virgin, Mary, and was made man; and was crucified also for us under Pontius Pilate; He suffered and was buried; and the third day He rose again according to the Scriptures, and ascended into Heaven, and sits on the right hand of the Father; and He shall come again, with glory, to judge both the living and the dead; whose kingdom shall have no end. And I believe in the Holy Ghost, the Lord, and Giver of Life, who proceeds from the Father and the Son; who with the Father and the Son together is worshiped and glorified; who spoke by the Prophets. And I believe in one holy catholic and apostolic Church; acknowledge one baptism for the remission of sins; and I look for the resurrection of the dead, and the life of the world to come. Amen.   Definition of Chalcedon (451 AD) Following, then, the holy fathers, we unite in teaching all men to confess the one and same Son, our Lord Jesus Christ. This selfsame one is perfect both in deity and in humanity; truly God and truly man, with a rational soul and a body; consubstantial with the Father according to His deity, and consubstantial with us according to the humanity; like us in all respects, sin only excepted. Before the ages He was begotten of the Father, according to the deity, and in these last days, for us and for our salvation, He was born of Mary the virgin, who is Godbearer according to His humanity; one and the same Christ, Son, Lord, only-begotten, to be acknowledge in two natures; without confusing them, without interchanging them, without dividing them, and without separating them; the distinction of natures by no means taken away by the union, but the properties of each nature being preserved, and concurring in one Person and one subsistence; not parted or divided into two persons, but one and the same only-begotten Son, the Lord Jesus Christ, as from the beginning the prophets have declared concerning Him, and the Lord Jesus Christ Himself has taught us, and the symbol of the fathers has handed down to us.   A Westminster Creed (A modern selection from the 17th century Shorter Catechism) I believe man's chief end is to glorify God, and to enjoy him forever; I believe God is a Spirit, infinite, eternal, and unchangeable in his being, wisdom, power, holiness, justice, goodness, and truth; I believe there is but one true and living God; that there are three persons in the Godhead: the Father, the Son, and the Holy Ghost; and that these three are one God, the same in substance, equal in power and glory; I believe God has foreordained whatever comes to pass; that God made all things of nothing, by the word of His power, in the space of six days, and all very good; and that God preserves and governs all His creatures and all their actions. I believe our first parents, though created in knowledge, righteousness, and holiness, sinned against God, by eating the forbidden fruit; and that their fall brought mankind into an estate of sin and misery; I believe God determined, out of His mere good pleasure, to deliver His elect out of the estate of sin and misery, and to bring them into an estate of salvation by a Redeemer; I believe the only Redeemer of God's elect is the Lord Jesus Christ, who, being the eternal Son of God, became man, and so was, and continues to be, God and man in two distinct natures, and one person, forever; I believe Christ, as our Redeemer, executes the office of a prophet, of a priest, and of a king. I believe Christ as our Redeemer underwent the miseries of this life, the wrath of God, the cursed death of the cross, and burial; He rose again from the dead on the third day, ascended up into heaven, sits at the right hand of God, the Father, and is coming to judge the world at the last day. I believe we are made partakers of the redemption purchased by Christ, by the effectual application of it to us by his Holy Spirit; I believe God requires of us faith in Jesus Christ, and repentance unto life to escape the wrath and curse of God due to us for sin; I believe by His free grace we are effectually called, justified, and sanctified, and gathered into the visible church, out of which there is no ordinary possibility of salvation; I believe that we also are given in this life such accompanying benefits as assurance of God's love, peace of conscience, joy in the Holy Ghost, increase of grace, and perseverance therein to the end; that at death, we are made perfect in holiness, and immediately pass into glory; and our bodies, being still united in Christ, rest in their graces, till the resurrection; and at the resurrection, we shall be raised up in glory, we shall openly be acknowledged and acquitted in the day of judgment, and made perfectly blessed in the full enjoying to God to all eternity.   A Modern Statement We believe the Bible to be the only inerrant Word of God. It is our only ultimate and infallible authority for faith and practice. We believe that there is one God, eternally existent in three Persons; Father, Son and Holy Spirit. He is omnipotent, that is, He is all-powerful. He is omnipresent, that is, He is present throughout all Creation but not limited by it. He is omniscient, that is, nothing is hidden from His sight. In all things He is limited by nothing other than His own nature and character. We believe the God we serve is holy, righteous, good, severe, loving and full of mercy. He created the heavens and earth, and everything in them, in the space of six ordinary days, and all very good. He is the Creator, Sustainer, and Governor of everything that has been made. We believe in the true deity and full humanity of our Lord Jesus Christ, in His virgin birth, in His sinless life, in His miracles, in His vicarious and atoning death through His shed blood, in His bodily resurrection, in His ascension to the right hand of the Father and in His personal return in power and glory. We believe in the full deity of the Holy Spirit, acknowledging Him together with the Father and the Son in the works of creation and redemption. We believe that because of Adam's sin all mankind is in rebellion against God. For the salvation of such lost and sinful men, regeneration by the Holy Spirit is absolutely necessary. We believe that salvation is by grace through faith alone, and that faith without works is dead. We believe in the present ministry of the Holy Spirit, by whose indwelling the Christian is enabled to live a godly life. We believe in the resurrection of both the saved and lost; those who are saved to the resurrection of life, and those who are lost to the resurrection of damnation. We believe in the spiritual unity of all believers in our Lord Jesus Christ.

Article II: Governments

Introduction We believe that God has ordained various governments among men. The three basic governments are civil government, church government and family government. All of these governments are dependent on the grace of God, common or special, working in individuals to bring about self-government. We deny that the authority of these governments should be set against one another. God has ordained them all, and assigned to them differing responsibilities.   Self-government We believe that a man is saved in truth when the Holy Spirit regenerates him and he submits, in faith, to the Lord Jesus Christ (Ephesians 1:13). He has become a disciple of Jesus Christ, and seeks to live in submission to His Word. We deny that Christ can be received as Savior, and rejected as Lord (Matthew 7:21). We believe that the elect were chosen before the foundation of the world to live holy and blameless lives (Ephesians 1:4). We deny that holiness can be defined by means of any extra-biblical rules or regulations. Legalism is not holiness, but rather another kind of sin. The Christian's only standard of holiness is found in the Old and New Testaments (2 Timothy 3:16). We believe that God will complete the work He has begun in each believer. If someone is truly regenerate, then he will not fall away from salvation (Romans 8:29-31). The basis for this is God's faithfulness, not the faithfulness of the believer. We deny that this understanding of God's sustaining faithfulness is in any way a cushion for sin. A life of sin is inconsistent with assurance of salvation (Romans 6:1-4). We believe that each Christian has an obligation to regularly and honestly confess his sins before God (1 John 1:9; Proverbs 28:13). In this way, the quality of his relationship with God is maintained and protected. We deny that confession of sin is the foundation of the Christian's relationship to God. Salvation does not depend on confession of sin; the joy of salvation does (Psalms 51:10-13). We believe that God commands all men everywhere to repent and believe the gospel. All unregenerate men therefore have a true obligation to do so (Acts 17:30, 2 Thessalonians 1:8). We deny that unregenerate men are coercively excluded from grace. But because they are dead in their sins, they have no desire for God's grace (Ephesians 2:1; Romans 8:6-8; 1 Corinthians2:14). They are therefore responsible for remaining in sin. We believe that at regeneration God creates each true believer a new man, created to grow in love and good works (Ephesians 2:10; 2 Corinthians 5:17). We deny that this new man moves in alongside the old man inherited from Adam. The old man was crucified in Christ (Romans 6:1-11; Galatians 2:20). We believe that God has given to each individual various gifts of varying worth (1 Corinthians 12:22-24). Each Christian has an obligation to understand accurately what his gifts are, and to put them to work in the worship of God ( Ephesians 4:11-16). We deny that equality in Christ (Colossians 3:10,11) requires the elimination of God-assigned roles and stations (Colossians 3:12-22, Philippians 2:3).   Family Government We believe that God has ordained the husband to be the head of his wife, and that he is answerable to God for the spiritual state of everyone in his household (Ephesians 5:23). We deny that the hierarchy established by God in the family diminishes in any way the worth of women in the sight of God, or their husbands (Galatians 3:28). Righteous men rise up and call their righteous wives blessed (Proverbs 31:28). We believe that men are reponsible to protect their families, and to provide for them (1 Timothy 5:8), loving their wives as Christ loved the church (Ephesians 5:25). Wives are responsible to minister to their husbands and children (Titus 2:4), to be homemakers, keeping their homes well-managed and clean (Titus 2:5). We deny that reversal of God's assigned roles to husbands and wives can occur without serious damage to the family, and consequently to the society and church (Titus 2:5). We believe that God blesses in a material way when men honor Him through hard work over a long time, are generous with the blessings God has already given, and provide for their families and dependents (2 Thessalonians 3:7-10). We deny that covetousness and greed can be means to obtain the blessings God bestows (1 Timothy 6:5). We believe that Christian parents have an obligation before God to provide their children with a godly understanding of the world in which they are growing up. To this end, Christian education, however administered, is essential (Deuteronomy 6:1-6). We deny that the state or the church has the obligation to rear our children. That responsibility belongs to the parents (Ephesians 6:4). We believe that marriage is ordained by God, and that man has no authority to sever what God has joined together. God hates divorce (Malachi 2:16). Divorce and remarriage must be regulated biblically, not culturally. We deny that compassion for the divorced requires any softening of the biblical teaching on the subject.   Church Government We believe that each local gathering of the visible church is to be governed by a plurality of men called elders, overseers, or bishops, each of whom must meet the requirements for church leadership (1 Timothy 3:1-7; Titus 1:5-9; 1 Peter 5:1-4). We deny that someone can be called by God to such leadership when his life or family is not in order. Seminary training, long experience, and gifts of leadership or communication are no substitute for obedience (1 Samuel 15:22). We believe that each local gathering of the visible church is to be served by a plurality of deacons, each of whom must meet the requirements for church service (1 Timothy 3:8-13). We deny that such service can be rendered properly when a deacon's life does not meet the criteria set by Scripture. We believe the Bible, both Old and New Testaments, to be the sole authority for faith and practice in the church. The laws of the Old Testament, including the Mosaic code, are normative for Christians today, provided they are understood and applied according to the teaching of the New Testament (Romans 13:8-10). We deny that the grace of God in Christ has changed in any way the definition of right and wrong. Rather, the Spirit works in us to accomplish the righteous requirements of the law (Romans 8:4). We believe a great commission has been given to disciple the nations to Christ. The instrument for accomplishing this is the preaching of the gospel prior to the return of Christ (Matthew 28:18-20). We deny that the church should work as though we are living in the last generation (2 Thessalonians 2:1-2). We believe the Lord commissioned His church to undertake the discipleship of the world (Matt. 28:18-20). At that time, He commanded baptism with water in the name of the Father, Son, and Holy Spirit. Baptism with water is therefore an ordinance of the Christian church, and the elders of the church are responsible to ensure that baptisms are administered in a scriptural fashion, and that the proper signification of water baptism is preserved and maintained. We affirm that water baptism signifies union with Christ (Rom. 6:3-7), the baptism of the Holy Spirit (1 Cor. 12:13), the washing away of sin (Acts 22:16), the washing of regeneration (Tit. 3:5), the outpouring of the Holy Spirit (Tit. 3:6; Acts 10:44,47), and the circumcision of the heart (Col. 2:11-12). We deny that water baptism imparts grace by means of water. God imparts grace to His saints to enable them to obey Him (2 Cor. 9:8), and strengthens them further by grace in that obedience (Heb. 12:14-15). The faithful observance of water baptism constitutes one part of that obedience. We believe the Lord's Supper to be a symbol of the body and blood of Christ. Christians should regularly eat at this table, as long as they are not under the discipline of God, or God's people (1 Corinthians 11:23-26). We deny that the Lord's Supper imparts grace by means of the bread and cup. It is, however, a participation in Christ (1 Corinthians 10:14-17), and God blesses faithful participation in the Lord's Supper (1 Corinthians 10:16-17), and disciplines faithlessness in it (1 Corinthians 11:30). We believe baptism in water and the Lord's Supper to be external signs of covenantal, historical and spiritual realities. We deny that they are automatic means of blessing. Grace comes to us through faith alone. Any biblical means to build biblical faith is therefore a means of blessing and grace -- especially including water baptism and the Lord's Supper. We believe that legitimate modes of water baptism include immersion, pouring, or sprinkling in the name of the Father, Son, and Holy Spirit. We deny that the scriptural meaning of water baptism is nullified by the mode of application. We believe the sign gifts which were apparent in the first century church were not given as a normative pattern for subsequent generations (1 Corinthians 13:8-13). We deny that a church must manifest such gifts in order to please God in worship (1 Corinthians 14:20-22). We believe that Christians must fellowship in unity with all true Christians, and that we have no right to judge the hearts of fellow servants. If God has accepted someone, we must willingly do the same. We deny that this fellowship requires joint ministry with those Christians who teach or practice that which is unbiblical. We may believe someone to be a Christian, and yet believe them to be unqualified for leadership. The qualifications for leadership differ from those for fellowship (Romans 14:1-8; 1 Timothy 3:1-7).   Civil Government We believe that Christians are to live quiet and peaceful lives, in true submission to the civil magistrates ordained by God as His servants (Romans 13:1-7). We deny that this submission is absolute. When civil authorities require something forbidden by God, or forbid some thing required by God, the duty of Christians is to humbly, respectfully, and submissively disobey (Acts 4:19-20). We believe that Christians are to pray for those authorities that God has placed above them (1 Timothy 2:1-4). We deny that this prayer should be limited to blessings (Psalms 139:19-24). We believe that Christians should be involved in the political process. Christ required His followers to be salt and light in the world, and He did not exclude civil government from that Christian influence (Matthew 5:13-16). We deny that the power of the gospel is to be found in political involvement. We do not believe civil government to be a saviour (2 Corinthians 10:3-6), and deny that the church is a political organization. We believe that in the prohibition of stealing, God has ordained the institution of private property. We believe that the Christian church should teach against theft in all its forms (Exodus 20:15). We deny that the institution of private property is a human invention. Rather, it is the result of a biblical understanding of God's ordination of private property. But because man is fallen, the institution of private property, like all God-ordained institutions, has been much abused (Ephesians 5:5). We believe that the root cause of political disregard for the institution of private property is envy and covetousness (Matthew 20:1-16). We deny that theft can be sanctified, even if it is done in the name of civil justice (Isaiah 5:20). If the civil magistrate oversteps the boundaries established for him in Scripture one result can be various forms of theft, including oppressive taxation. We believe that the church is to be constituted or incorporated by the Lord Jesus Christ alone, the only head of the church. We deny that an unbelieving civil magistrate has the spiritual authority to establish a Christian church, or to prohibit the free exercise of the Christian religion in any way. While the doctrine of the church establishments in a genuinely Christian nation may be defended, we deny that a pluralistic and humanisticcivil magistrate may establish or restrict true religion. We believe acceptance of civil incorporation would be an acknowledgment the civil magistrate has the authority to bring a Christian church into existence, and testifies falsely that the church is a creature of the state. Consequently, we believe that the church must maintain a status as an unincorporated church as a matter of conscience. We deny that the civil magistrate has no authority in religious matters. We recognize that while the civil magistrate has no authority in sacris, he nevertheless has a measure of authority circa sacra. It is therefore lawful for a church, under the authority and headship of the Lord Jesus Christ, to form an association of natural persons, recognized as such by the civil magistrate. We believe that churches should accept various burdens and entanglements of civil regulation and taxation under protest, acknowledging the weight of such tyrannies as a judgment from God upon a disobedient church. We deny that to receive this chastisement is compromise. The justice of such chastisement is received from the hand of God, but not acknowledged as just or right in the hand of the magistrate.

This Statement of Faith was approved and adopted by the elders of Community Evangelical Fellowship on March 28, 1989. It is not intended to be a final statement, and will be amended or revised from time to time, as needed.

     Revised by the elders on February 15, 1991.
     Revised by the elders on December 6, 1991.
     Revised by the elders on January 8, 1993.
     Revised by the elders on May 29, 1993.
     Revised by elders on October 13, 1994.
     Revised by elders on December 5, 1996.
     Revised by elders on July 24, 1997.

Back to "About"

 
Copyright © 2007 Credenda/Agenda. All rights reserved.