
Board of Incorporate Members' Update on the DTS Doctrinal Statement
Introduction
To ensure Dallas Theological Seminary’s doctrinal statement is positioned to continue its identity-shaping function for generations to come, the Board of Incorporate Members (BIM) completed a multi-year review of the statement for the purpose of clarifying the seminary's theological positions. None of DTS’s doctrinal convictions changed. Instead, the review strengthened them by increasing their clarity and precision.
In May 2022, the BIM unanimously approved the strengthened DTS doctrinal statement.
Process
Justification
A Christian institution’s commitment to the triune God and the Christian faith requires faithfulness to its convictions amid changing cultures and circumstances.
Since its founding in 1924, DTS has equipped godly servant leaders to know, proclaim, and live according to God’s revelation in Holy Scripture. The longevity of this commitment rests on the foundation of God’s grace, the seminary doctrinal statement serving as a chief building block. Considering its identity-shaping role, it is incumbent on the seminary to ensure its doctrinal statement remains clear for successive generations.
History
DTS has been cautious with revising its doctrinal statement. Since the seminary's founding in 1924, the doctrinal statement has been revised twice—1952 and 1976. Both occasions developed from the need to increase clarity of the seminary’s beliefs or to respond to a pressing contemporary issue. In 2018, over four decades since the last revision, the BIM recognized the need for DTS to clarify and update the doctrinal statement once again. The changing meaning of terms and societal drift in seminal theological areas required renewed clarification. Specifically, DTS aimed to strengthen the statement by making its original intent clearer and increasing attention on issues facing the present culture, which were not imagined by the statement's architects or subsequent reviewers.
Scope
The BIM, select sub-committees, and expert consultants aimed to clarify the doctrinal statement's original intent, address critical issues facing contemporary culture, and update terminology.
They focused on theological accuracy and clarity concerning distinct categories:
- Doctrinal Completeness—doctrinal aspects requiring greater prominence
- Human Sexuality—the seminary's commitment to Scripture's sexual ethic
- Theological Terminology—occasional use of ambiguous language and use of pronouns
- Support Passages—biblical citations used for doctrinal support
- Format—consistency of grammar, syntax, and form with contemporary standards
Parallel Versions
Each doctrinal statement article below displays three versions designed to make doctrinal statement updates transparent.
- 2022 Version—The Board of Incorporate Members (BIM) unanimously approved this version in May 2022. It is the seminary's current doctrinal statement.
- Red-Letter Updates—The version shows in red text and strikethroughs all changes between the previous version (1976) and the current version (2022).
- 1976 Version—This is the doctrinal statement approved by the BIM in 1976 and remained binding until the BIM approved the current version (2022).
Article I—The Scriptures
2022 Version
We believe that “all Scripture is given by inspiration of God,” by which we understand the whole Bible is inspired in the sense that holy men of God “were moved by the Holy Spirit” to write the very words of Scripture. We believe that this divine inspiration extends equally and fully to all parts of the writings—historical, poetical, doctrinal, and prophetical—as appeared in the original manuscripts. We believe that the whole Bible in the originals is therefore without error. We believe that all the Scriptures center about the Lord Jesus Christ in His person and work in His first and second coming, and hence that no portion, even of the Old Testament, is properly read or understood until it leads to Him. We also believe that all the Scriptures were designed for our practical instruction. (Mark 12:26, 36; Luke 24:27, 44; John 5:39; 16:13; Acts 1:106; 17:2–3; 18:28; 26:22–23; 28:23; Rom. 15:4; 1 Cor. 2:13; 10:11; 2 Tim. 3:16; 2 Pet. 1:21)
Red-Letter Updates
We believe that “all Scripture is given by inspiration of God,” by which we understand the whole Bible is inspired in the sense that holy men of God “were moved by the Holy Spirit” to write the very words of Scripture. We believe that this divine inspiration extends equally and fully to all parts of the writings—historical, poetical, doctrinal, and prophetical—as appeared in the original manuscripts. We believe that the whole Bible in the originals is therefore without error. We believe that all the Scriptures center about the Lord Jesus Christ in His person and work in His first and second coming, and hence that no portion, even of the Old Testament, is properly read, or understood until it leads to Him. We also believe that all the Scriptures were designed for our practical instruction. (Mark 12:26, 36; 13:11; Luke 24:27, 44; John 5:39; 16:13; Acts 1:16; 17:2–3; 18:28; 26:22–23; 28:23; Rom. 15:4; 1 Cor. 2:13; 10:11; 2 Tim. 3:16; 2 Pet. 1:21).
1976 Version
We believe that “all Scripture is given by inspiration of God,” by which we understand the whole Bible is inspired in the sense that holy men of God “were moved by the Holy Spirit” to write the very words of Scripture. We believe that this divine inspiration extends equally and fully to all parts of the writings—historical, poetical, doctrinal, and prophetical—as appeared in the original manuscripts. We believe that the whole Bible in the originals is therefore without error. We believe that all the Scriptures center about the Lord Jesus Christ in His person and work in His first and second coming, and hence that no portion, even of the Old Testament, is properly read, or understood, until it leads to Him. We also believe that all the Scriptures were designed for our practical instruction (Mark 12:26, 36; 13:11; Luke 24:27, 44; John 5:39; Acts 1:16; 17:2–3; 18:28; 26:22–23; 28:23; Rom. 15:4; 1 Cor. 2:13; 10:11; 2 Tim. 3:16; 2 Pet. 1:21).
Article II—The Godhead
2022 Version
We believe that God is the all-powerful Creator and Sustainer of all things visible and invisible, who eternally exists in three Persons—the Father, the Son, and the Holy Spirit; and that these three are one God, having precisely the same nature, attributes, and perfections, and are worthy of precisely the same homage, confidence, and obedience. (Matt. 28:18–19; Mark 12:29; John 1:14; Acts 5:3–4; 2 Cor. 13:14; Heb. 1:1–3; Rev. 1:4–6)
Red-Letter Updates
We believe that God is the Godheadall-powerful Creator
and Sustainer of all things visible and
invisible, who eternally exists in three pPersons—the Father, the Son, and the Holy Spirit—; and that these
three are one God, having precisely the same nature, attributes, and
perfections, and are worthy of precisely the
same homage, confidence, and obedience. (Matt.
28:18–19; Mark 12:29; John 1:14; Acts 5:3–4; 2 Cor. 13:14; Heb. 1:1–3; Rev.
1:4–6).
1976 Version
We believe that the Godhead eternally exists in three persons—the Father, the Son, and the Holy Spirit—and that these three are one God, having precisely the same nature, attributes, and perfections, and worthy of precisely the same homage, confidence, and obedience (Matt. 28:18–19; Mark 12:29; John 1:14; Acts 5:3–4; 2 Cor. 13:14; Heb. 1:1–3; Rev. 1:4–6.
Article III—Angels, Fallen and Unfallen
2022 Version
We believe that God created an innumerable company of sinless spiritual beings known as angels; that one, “Lucifer, son of the morning”—the highest in rank—sinned through pride, thereby becoming Satan; that a great company of the angels followed him in his moral fall, some of whom became demons and are active as his agents and associates in the prosecution of his unholy purposes, while others who fell are “reserved in everlasting chains under darkness for the judgment of the great day.” (Isa. 14:12–17; Ezek. 28:11–19; 1 Tim. 3:6; 2 Pet. 2:4; Jude 6)
We believe that Satan is the originator of sin and that under the permission of God, he, through subtlety, led our first parents into transgression, thereby accomplishing their moral fall and subjecting them and their posterity to his own power; that he is the enemy of God and the people of God, opposing and exalting himself above all that is called God or that is worshiped; and that he who in the beginning said, “I will be like the most High,” in his warfare appears as an angel of light, even counterfeiting the works of God by fostering religious movements and systems of doctrine, which systems in every case are characterized by a denial of the efficacy of the blood of Christ and of salvation by grace alone. (Gen. 3:1– 19; Rom. 5:12–14; 2 Cor. 4:3–4; 11:13–15; Eph. 6:10–12; 2 Thess. 2:4; 1 Tim. 4:1–3)
We believe that Satan was judged at the Cross, though not then executed, and that he, a usurper, now rules as the “god of this world”; that, at the second coming of Christ, Satan will be bound and cast into the abyss for a thousand years; and after the thousand years he will be loosed for a short season and then “cast into the lake of fire and brimstone,” where he “shall be tormented day and night for ever and ever.” (Col. 2:15; Rev. 20:1–3, 10)
We believe that a great company of angels kept their holy estate and are before the throne of God, from where they are sent forth as ministering spirits to minister for them who shall be heirs of salvation. (Luke 15:10; Eph. 1:21; Heb. 1:14; Rev. 7:12)
We believe that humanity was made lower than the angels; and that, in His incarnation, Christ took for a little time this lower place, that He might lift the believer to His own sphere above the angels. (Heb. 2:6–10)
Red-Letter Updates
We believe that God created an innumerable company of sinless, spiritual beings,
known as angels; that one, “Lucifer, son of the morning”—the highest in
rank—sinned through pride, thereby becoming Satan; that a great company of
the angels followed him in his moral fall, some of whom became demons and are
active as his agents and associates in the prosecution of his unholy
purposes, while others who fell are “reserved in everlasting chains under
darkness untofor the judgment of the great day.” (Isa. 14:12–17; Ezek. 28:11–19; 1 Tim. 3:6; 2
Pet. 2:4; Jude 6).
We believe that Satan is the originator of sin, and that,
under the permission of God, he, through subtlety, led our first parents into
transgression, thereby accomplishing their moral fall and subjecting them and
their posterity to his own power; that he is the enemy of God and the people
of God, opposing and exalting himself above all that is called God or that is
worshiped; and that he who in the beginning said, “I will be like the most
High,” in his warfare appears as an angel of light, even counterfeiting the
works of God by fostering religious movements and systems of doctrine, which
systems in every case are characterized by a denial of the efficacy of the
blood of Christ and of salvation by grace alone.
(Gen. 3:1–19; Rom. 5:12–14; 2 Cor. 4:3–4; 11:13–15; Eph. 6:10–12; 2 Thess.
2:4; 1 Tim. 4:1–3).
¶We believe that
Satan was judged at the Cross, though not then executed, and that he, a
usurper, now rules as the “god of this world”; that, at the second coming of
Christ, Satan will be bound and cast into the abyss for a thousand years,; and after the
thousand years he will be loosed for a littleshort season and then “cast into the lake of
fire and brimstone,” where he “shall be tormented day and night for ever and
ever.” (Col. 2:15; Rev. 20:1–3, 10).
¶We believe that
a great company of angels kept their holy estate and are before the throne of
God, from whencewhere they are sent forth as ministering spirits to minister for
them who shall be heirs of salvation. (Luke
15:10; Eph. 1:21; Heb. 1:14; Rev. 7:12).
¶We believe that
manhumanity was
made lower than the angels; and that, in His incarnation, Christ took for a
little time this lower place, that He might
lift the believer to His own sphere above the angels.
(Heb. 2:6–10).
1976 Version
We believe that God created an innumerable company of sinless, spiritual beings, known as angels; that one, “Lucifer, son of the morning”—the highest in rank—sinned through pride, thereby becoming Satan; that a great company of the angels followed him in his moral fall, some of whom became demons and are active as his agents and associates in the prosecution of his unholy purposes, while others who fell are “reserved in everlasting chains under darkness unto the judgment of the great day” (Isa. 14:12–17; Ezek. 28:11–19; 1 Tim. 3:6; 2 Pet. 2:4; Jude 6).
We believe that Satan is the originator of sin, and that, under the permission of God, he, through subtlety, led our first parents into transgression, thereby accomplishing their moral fall and subjecting them and their posterity to his own power; that he is the enemy of God and the people of God, opposing and exalting himself above all that is called God or that is worshiped; and that he who in the beginning said, “I will be like the most High,” in his warfare appears as an angel of light, even counterfeiting the works of God by fostering religious movements and systems of doctrine, which systems in every case are characterized by a denial of the efficacy of the blood of Christ and of salvation by grace alone (Gen. 3:1–19; Rom. 5:12–14; 2 Cor. 4:3–4; 11:13–15; Eph. 6:10–12; 2 Thess. 2:4; 1 Tim. 4:1–3). We believe that Satan was judged at the Cross, though not then executed, and that he, a usurper, now rules as the “god of this world”; that, at the second coming of Christ, Satan will be bound and cast into the abyss for a thousand years, and after the thousand years he will be loosed for a little season and then “cast into the lake of fire and brimstone,” where he “shall be tormented day and night for ever and ever” (Col. 2:15; Rev. 20:1–3, 10). We believe that a great company of angels kept their holy estate and are before the throne of God, from whence they are sent forth as ministering spirits to minister for them who shall be heirs of salvation (Luke 15:10; Eph. 1:21; Heb. 1:14; Rev. 7:12). We believe that man was made lower than the angels; and that, in His incarnation, Christ took for a little time this lower place that He might lift the believer to His own sphere above the angels (Heb. 2:6–10).
Article IV—Humanity, Created and Fallen
2022 Version
We believe that humanity was created in the image and after the likeness of God. God created them male (man) and female (woman). Men and women are sexually different but have equal personal dignity. Some men and women are called to remain single; some are called to marriage, which is a “one flesh” union between one man and one woman intended to end only upon a spouse’s death. This union allows for procreation as well as furtherance of the moral, spiritual, and public good. Therefore, sexual acts outside of biblical marriage are prohibited by Scripture.
All humanity—male and female, whether married or single—are fallen beings. Through sin, and as a consequence of that sin, all humanity lost their spiritual life, becoming dead in trespasses and sins, and became subject to the power of the devil. We also believe that this spiritual death, or total depravity of human nature, has been transmitted to the entire human race, the Man Christ Jesus alone being excepted; and that as a result every child of Adam is born into the world with a nature that not only possesses no spark of divine life, but also is essentially and unchangeably bad apart from divine grace. (Gen. 1:26–28; 2:18–24; 3:7–8; Exod. 20:14; Lev. 18:7–23; 20:10–21; Deut. 5:18; Matt. 5:27–28; 15:19; 19:4–9; Mark 10:5–9; Rom. 1:26–32; 8:8; 1 Cor. 6:9–13; 1 Cor 7:6–8; Gal. 5:19; Eph. 4:17–19; 5:25–27, 31–33; Col. 3:5; 1 Thess. 4:3; Heb. 13:4; 21:2)
Red-Letter Updates
We believe that manhumanity was originallycreated in the
image and after the likeness of God, and that he fell. God created them male (man) and female (woman). Men and women are sexually different but have equal personal dignity. Some men and women are called to remain single; some are called to marriage, which is a “one flesh” union between one man and one woman intended to end only upon a spouse’s death. This union allows for procreation as well as furtherance of the moral, spiritual, and public good. Therefore, sexual acts outside of biblical marriage are prohibited by Scripture.
All humanity—male and female, whether married or single—are fallen beings. tThrough sin, and, as a consequence of histhat sin, all humanity lost histheir spiritual life, becoming dead in trespasses and sins, and that hebecame subject to the power of the devil. We also believe that this spiritual death, or total depravity of human nature, has been transmitted to the entire human raceof man, the Man Christ Jesus alone being excepted; and hencethat as a result every child of Adam is born into the world with a nature whichthat not only possesses no spark of divine life, but also is essentially and unchangeably bad apart from divine grace. (Gen. 1:26–28; 2:1718–24; 6:53:7–8; Pss. 14:1–3; 51:5; Jer. 17:9; John 3:6; 5:40; 6:35; Rom. 3:10–19; 8:6–7; Eph. 2:1–3; 1 Tim. 5:6; 1 John 3:8Exod. 20:14; Lev. 18:7–23; 20:10–21; Deut. 5:18; Matt. 5:27–28; 15:19; 19:4–9; Mark 10:5–9; Rom. 1:26–32; 8:8; 1 Cor. 6:9–13; 1 Cor 7:6–8; Gal. 5:19; Eph. 4:17–19; 5:25–27, 31–33; Col. 3:5; 1 Thess. 4:3; Heb. 13:4; 21:2).
1976 Version
We believe that man was originally created in the image and after the likeness of God, and that he fell through sin, and, as a consequence of his sin, lost his spiritual life, becoming dead in trespasses and sins, and that he became subject to the power of the devil. We also believe that this spiritual death, or total depravity of human nature, has been transmitted to the entire human race of man, the Man Christ Jesus alone being excepted; and hence that every child of Adam is born into the world with a nature which not only possesses no spark of divine life, but is essentially and unchangeably bad apart from divine grace (Gen. 1:26; 2:17; 6:5; Pss. 14:1–3; 51:5; Jer. 17:9; John 3:6; 5:40; 6:35; Rom. 3:10–19; 8:6–7; Eph. 2:1–3; 1 Tim. 5:6; 1 John 3:8).
Article V—The Dispensations
2022 Version
We believe that the dispensations are stewardships by which God administers His purpose on the earth through human beings under varying responsibilities. We believe that the changes in the dispensational dealings of God with people depend on changed conditions or situations in which they are successively found with relation to God, and that these changes are the result of human failures and the judgments of God. We believe that different administrative responsibilities of this character are manifest in the biblical record, that they span the entire history of humanity, and that each ends in failure under the respective test and in an ensuing judgment from God. We believe that three of these dispensations or rules of life are the subject of extended revelation in the Scriptures—namely, the dispensation of the Mosaic Law, the present dispensation of grace, and the future dispensation of the millennial kingdom. We believe that these are distinct and are not to be intermingled or confused, as they are chronologically successive.
We believe that the dispensations are not ways of salvation nor different methods of administering the “Covenant of Grace.” They are not in themselves dependent on covenant relationships but are ways of life and responsibility that test the submission of people to God’s revealed will during a particular time. We believe that if people trust in their own efforts to gain the favor of God or salvation under any dispensational test, because of inherent sin their failure to satisfy fully the just requirements of God is inevitable and their condemnation sure.
We believe that according to the “eternal purpose” of God, salvation in the divine reckoning is always by grace through faith and rests upon the basis of the shed blood of Christ. We believe that God has always been gracious, regardless of the ruling dispensation, but that people have not at all times been under an administration or stewardship of grace as is true in the present dispensation. (1 Cor. 9:17; Eph. 2:8; 3:2; 3:9, 11; Col. 1:25; 1 Tim. 1:4)
We believe that it has always been true that “without faith it is impossible to please” God, and that the principle of faith was prevalent in the lives of all the Old Testament saints. However, we believe that it was historically impossible that they should have had as the conscious object of their faith the incarnate, crucified Son, the Lamb of God, and that it is evident that they did not comprehend as we do that the sacrifices depicted the person and work of Christ. We believe also that they did not understand the redemptive significance of the prophecies or types concerning the sufferings of Christ; therefore, we believe that their faith toward God was manifested in other ways as is shown by the long record in Hebrews 11:1–40. We believe further that their faith thus manifested was counted to them for righteousness. (John 1:29; Rom. 4:3 with Gen. 15:6; Rom. 4:5–8; 1 Pet. 1:10–12; Heb. 11:6– 7)
Red-Letter Updates
We believe that the dispensations are stewardships by which God
administers His purpose on the earth through manhuman beings under varying
responsibilities. We believe that the changes in the dispensational dealings
of God with manpeople depend on changed conditions or situations in which manthey
isare successively found with relation to God, and that these changes are the
result of thehuman failuresof manunder and the judgments of God. We believe that different
administrative responsibilities of this character are manifest in the
biblical record, that they span the entire history of humanity, and that each
ends in failure under the respective test and in an
ensuing judgment from God. We believe that three of these dispensations or
rules of life are the subject of extended revelation in the Scriptures, viz.—namely, the dispensation of the Mosaic Law, the present
dispensation of grace, and the future dispensation of the millennial kingdom.
We believe that these are distinct and are not to be intermingled or
confused, as they are chronologically successive.
We believe that the dispensations are not ways
of salvation nor different methods of administering the so-called“Covenant
of Grace.” They are not in themselves
dependent on covenant relationships but are ways of life and responsibility to God whichthat test
the submission of manpeople to HisGod’s revealed will during a particular time. We
believe that if man doespeople trust in histheir own efforts to gain the favor
of God or salvation under any dispensational test, because of inherent sin
histheir failure to satisfy fully the just requirements of God is inevitable and
histheir condemnation sure.
We believe that according to the “eternal
purpose” of God(Eph. 3:11), salvation in the
divine reckoning is always “by grace through faith,” and rests upon the basis of the shed blood of Christ. We
believe that God has always been gracious, regardless of the ruling
dispensation, but that manpeople hashave not at all times
been under an administration or stewardship of grace as is true in the
present dispensation. (1 Cor. 9:17; Eph. 2:8; 3:2; 3:9, asv11; Col.
1:25; 1 Tim. 1:4, asv).
We believe that it has always been true that
“without faith it is impossible to please” God(Heb.
11:6), and that the principle of
faith was prevalent in the lives of all the Old Testament saints. However, we
believe that it was historically impossible that they should have had as the
conscious object of their faith the incarnate, crucified Son, the Lamb of God(John 1:29), and that it is evident
that they did not comprehend as we do that the sacrifices depicted the person
and work of Christ. We believe also that they did not understand the
redemptive significance of the prophecies or types concerning the sufferings of
Christ(1 Pet. 1:10–12); therefore, we
believe that their faith toward God was manifested in other ways as is shown
by the long record in Hebrews 11:1–40. We believe further that their faith
thus manifested was counted untoto them for righteousness.
(John 1:29; cf.Rom. 4:3 with Gen. 15:6; Rom.
4:5–8; 1 Pet. 1:10–12; Heb. 11:6–7).
1976 Version
We believe that the dispensations are stewardships by which God administers His purpose on the earth through man under varying responsibilities. We believe that the changes in the dispensational dealings of God with man depend on changed conditions or situations in which man is successively found with relation to God, and that these changes are the result of the failures of man and the judgments of God. We believe that different administrative responsibilities of this character are manifest in the biblical record, that they span the entire history of mankind, and that each ends in the failure of man under the respective test and in an ensuing judgment from God. We believe that three of these dispensations or rules of life are the subject of extended revelation in the Scriptures, viz., the dispensation of the Mosaic Law, the present dispensation of grace, and the future dispensation of the millennial kingdom. We believe that these are distinct and are not to be intermingled or confused, as they are chronologically successive.
We believe that the dispensations are not ways of salvation nor different methods of administering the so-called Covenant of Grace. They are not in themselves dependent on covenant relationships but are ways of life and responsibility to God which test the submission of man to His revealed will during a particular time. We believe that if man does trust in his own efforts to gain the favor of God or salvation under any dispensational test, because of inherent sin his failure to satisfy fully the just requirements of God is inevitable and his condemnation sure.
We believe that according to the “eternal purpose” of God (Eph. 3:11) salvation in the divine reckoning is always “by grace through faith,” and rests upon the basis of the shed blood of Christ. We believe that God has always been gracious, regardless of the ruling dispensation, but that man has not at all times been under an administration or stewardship of grace as is true in the present dispensation (1 Cor. 9:17; Eph. 3:2; 3:9, asv; Col. 1:25; 1 Tim. 1:4, asv). We believe that it has always been true that “without faith it is impossible to please” God (Heb. 11:6), and that the principle of faith was prevalent in the lives of all the Old Testament saints. However, we believe that it was historically impossible that they should have had as the conscious object of their faith the incarnate, crucified Son, the Lamb of God (John 1:29), and that it is evident that they did not comprehend as we do that the sacrifices depicted the person and work of Christ. We believe also that they did not understand the redemptive significance of the prophecies or types concerning the sufferings of Christ (1 Pet. 1:10–12); therefore, we believe that their faith toward God was manifested in other ways as is shown by the long record in Hebrews 11:1–40. We believe further that their faith thus manifested was counted unto them for righteousness (cf. Rom. 4:3 with Gen. 15:6; Rom. 4:5–8; Heb. 11:7).
Article VI—The First Advent
2022 Version
We believe that, as provided and purposed by God and as preannounced in the prophecies of the Scriptures, the eternal Son of God came into this world that He might manifest God to humanity, fulfill prophecy, and become the redeemer of a lost world. To this end He was born of the virgin and received a human body and a sinless human nature.
We believe that the Son retained all the attributes of deity in His incarnation and that the distinction between the human and divine natures was in no way annulled by the union. (Luke 1:30–35; 2:40 John 1:1–2, 18; 3:16; Phil. 2:5–8; Heb. 4:15)
We believe that in fulfillment of prophecy Jesus came first to Israel as her Messiah-King and that, being rejected by that nation, He, according to the eternal counsels of God, gave His life as a ransom for all. (John 1:11; Acts 2:22–24; 1 Tim. 2:6; Heb 2:9; 1 John 2:2)
We believe that, in infinite love for the lost, Jesus voluntarily accepted His Father’s will and became the divinely provided sacrificial Lamb and took away the sin of the world, bearing the holy judgments against sin that the righteousness of God must impose. His death was therefore substitutionary in the most absolute sense—the just for the unjust—and by His death He became the Savior of the lost. (John 1:29; Rom. 3:25–26; 2 Cor. 5:14; Heb. 10:5– 14; 1 Pet. 3:18)
We believe that, according to the Scriptures, the Lord Jesus Christ rose from the dead in the same body, though glorified, in which He had lived and died, and that His resurrection body is the pattern of the body that ultimately will be given to all believers. (John 20:20; Phil. 3:20–21)
We believe that, on departing from the earth, Jesus was accepted by His Father and that His acceptance is a final assurance to believers that His redeeming work was perfectly accomplished. (Heb. 1:3)
We believe that Jesus became Head over all things to the church, which is His body, and in this ministry He continually intercedes and advocates for the saved. (Eph. 1:22–23; Heb. 7:25; 1 John 2:1)
Red-Letter Updates
We believe that, as provided and purposed by God and
as preannounced in the prophecies of the Scriptures, the eternal Son of God
came into this world that He might manifest God to menhumanity, fulfill
prophecy, and become the Rredeemer of a lost world. To this end He was
born of the virgin and received a human body and a sinless human nature(Luke 1:30–35; John 1:18; 3:16; Heb. 4:15).
We believe that, on the human side, He became and remained a perfect man, but sinless throughout His life; yet He retained His absolute deity, being at the same time very God and very man, and that His earth-life sometimes functioned within the sphere of that which was human and sometimes within the sphere of that which was divine the Son retained all the attributes
of deity in His incarnation and that the
distinction between the twohuman and divine natures was in no way annulled by
the union. (Luke 1:30–35; 2:40 John 1:1–2, 18;
3:16; Phil. 2:5–8; Heb. 4:15).
We believe that in fulfillment of prophecy HeJesus came
first to Israel as her Messiah-King,
and that, being rejected ofby that nation, He, according to the eternal
counsels of God, gave His life as a ransom for all.
(John 1:11; Acts 2:22–24; 1 Tim. 2:6; Heb 2:9; 1 John 2:2).
We believe that, in infinite love for the lost,
HeJesus voluntarily
accepted His Father’s will and became the divinely provided sacrificial Lamb
and took away the sin of the world, bearing the holy judgments against sin whichthat the
righteousness of God must impose. His death was therefore substitutionary in
the most absolute sense—the just for the unjust—and by His death He became
the Savior of the lost. (John 1:29; Rom.
3:25–26; 2 Cor. 5:14; Heb. 10:5–14; 1 Pet. 3:18).
We believe that, according to the Scriptures,
Hethe Lord Jesus Christ arose from the dead in the same body, though
glorified, in which He had lived and died, and that His resurrection body is
the pattern of thatthe body whichthat ultimately will be given to all believers. (John 20:20; Phil. 3:20–21).
We believe that, on departing from the earth, HeJesus was
accepted ofby His
Father and that His acceptance is a final assurance to usbelievers that
His redeeming work was perfectly accomplished.
(Heb. 1:3).
We believe that HeJesus became Head over all things to the
church, which is His body, and in this ministry
He ceases not to intercedecontinually intercedes and advocateadvocates for
the saved. (Eph. 1:22–23; Heb. 7:25; 1 John
2:1).
1976 Version
We believe that, as provided and purposed by God and as preannounced in the prophecies of the Scriptures, the eternal Son of God came into this world that He might manifest God to men, fulfill prophecy, and become the Redeemer of a lost world. To this end He was born of the virgin, and received a human body and a sinless human nature (Luke 1:30–35; John 1:18; 3:16; Heb. 4:15).
We believe that, on the human side, He became and remained a perfect man, but sinless throughout His life; yet He retained His absolute deity, being at the same time very God and very man, and that His earth-life sometimes functioned within the sphere of that which was human and sometimes within the sphere of that which was divine (Luke 2:40; John 1:1–2; Phil. 2:5–8).
We believe that in fulfillment of prophecy He came first to Israel as her Messiah-King, and that, being rejected of that nation, He, according to the eternal counsels of God, gave His life as a ransom for all (John 1:11; Acts 2:22–24; 1 Tim. 2:6).
We believe that, in infinite love for the lost, He voluntarily accepted His Father’s will and became the divinely provided sacrificial Lamb and took away the sin of the world, bearing the holy judgments against sin which the righteousness of God must impose. His death was therefore substitutionary in the most absolute sense—the just for the unjust—and by His death He became the Savior of the lost (John 1:29; Rom. 3:25–26; 2 Cor. 5:14; Heb. 10:5–14; 1 Pet. 3:18).
We believe that, according to the Scriptures, He arose from the dead in the same body, though glorified, in which He had lived and died, and that His resurrection body is the pattern of that body which ultimately will be given to all believers (John 20:20; Phil. 3:20–21).
We believe that, on departing from the earth, He was accepted of His Father and that His acceptance is a final assurance to us that His redeeming work was perfectly accomplished (Heb. 1:3).
We believe that He became Head over all things to the church which is His body, and in this ministry He ceases not to intercede and advocate for the saved (Eph. 1:22–23; Heb. 7:25; 1 John 2:1).
Article VII—Salvation Only through Christ
2022 Version
We believe that, owing to universal death through sin, no one can enter the kingdom of God unless born again; and that no degree of reformation however great, no attainments in morality however high, no culture however attractive, no baptism or other ordinance however administered, can help the sinner to take even one step toward heaven; but a new nature imparted from above, a new life implanted by the Holy Spirit through the Word, is absolutely essential to salvation, and only those thus saved are children of God. We believe, also, that our redemption has been accomplished solely by the blood of our Lord Jesus Christ, who was made to be sin and was made a curse for us, dying in our place; and that no repentance, no feeling, no faith, no good resolutions, no sincere efforts, no submission to the rules and regulations of any church, nor all the churches that have existed since the days of the apostles can add in the very least degree to the value of the blood or to the merit of the finished work wrought for us by Him who united in His person true and proper deity with perfect and sinless humanity. (Lev. 17:11; Isa. 64:6; Matt. 26:28; John 3:7–18; Rom. 5:6–9; 2 Cor. 5:21; Gal. 3:13; 6:15; Eph. 1:7; Phil. 3:4–9; Titus 3:5; James 1:18; 1 Pet. 1:18–19, 23)
We believe that the new birth of the believer comes only through faith in Christ and that repentance is a vital part of believing and is in no way, in itself, a separate and independent condition of salvation; nor are any other acts, such as confession, baptism, prayer, or faithful service, to be added to believing as a condition of salvation. (John 1:12; 3:16, 18, 36; 5:24; 6:29; Acts 13:39; 16:31; Rom. 1:16–17; 3:22, 26; 4:5; 10:4; Gal. 3:22)
Red-Letter Updates
We believe that, owing to universal death through sin, no one can enter
the kingdom of God unless born again; and that no degree of reformation
however great, no attainments in morality however high, no culture however
attractive, no baptism or other ordinance however administered, can help the
sinner to take even one step toward heaven; but a new nature imparted from
above, a new life implanted by the Holy Spirit through the Word, is
absolutely essential to salvation, and only those thus saved are sonschildren of
God. We believe, also, that our redemption has been accomplished solely by
the blood of our Lord Jesus Christ, who was made to be sin and was made a
curse for us, dying in our room and steadplace; and that no
repentance, no feeling, no faith, no good resolutions, no sincere efforts, no
submission to the rules and regulations of any church, nor all the churches
that have existed since the days of the Aapostles
can add in the very least degree to the value of the blood, or to the merit of the finished work wrought
for us by Him who united in His person true and proper deity with perfect and
sinless humanity. (Lev. 17:11; Isa. 64:6;
Matt. 26:28; John 3:7–18; Rom. 5:6–9; 2 Cor. 5:21; Gal. 3:13; 6:15; Eph. 1:7;
Phil. 3:4–9; Titus 3:5; James 1:18; 1 Pet. 1:18–19, 23).
We believe that the new birth of the believer
comes only through faith in Christ and that repentance is a vital part of
believing, and is in no way, in itself, a separate and independent condition of
salvation; nor are any other acts, such as confession, baptism, prayer, or
faithful service, to be added to believing as a condition of salvation. (John 1:12; 3:16, 18, 36; 5:24; 6:29; Acts 13:39;
16:31; Rom. 1:16–17; 3:22, 26; 4:5; 10:4; Gal. 3:22).
1976 Version
We believe that, owing to universal death through sin, no one can enter the kingdom of God unless born again; and that no degree of reformation however great, no attainments in morality however high, no culture however attractive, no baptism or other ordinance however administered, can help the sinner to take even one step toward heaven; but a new nature imparted from above, a new life implanted by the Holy Spirit through the Word, is absolutely essential to salvation, and only those thus saved are sons of God. We believe, also, that our redemption has been accomplished solely by the blood of our Lord Jesus Christ, who was made to be sin and was made a curse for us, dying in our room and stead; and that no repentance, no feeling, no faith, no good resolutions, no sincere efforts, no submission to the rules and regulations of any church, nor all the churches that have existed since the days of the Apostles can add in the very least degree to the value of the blood, or to the merit of the finished work wrought for us by Him who united in His person true and proper deity with perfect and sinless humanity (Lev. 17:11; Isa. 64:6; Matt. 26:28; John 3:7–18; Rom. 5:6–9; 2 Cor. 5:21; Gal. 3:13; 6:15; Eph. 1:7; Phil. 3:4–9; Titus 3:5; James 1:18; 1 Pet. 1:18–19, 23).
We believe that the new birth of the believer comes only through faith in Christ and that repentance is a vital part of believing, and is in no way, in itself, a separate and independent condition of salvation; nor are any other acts, such as confession, baptism, prayer, or faithful service, to be added to believing as a condition of salvation (John 1:12; 3:16, 18, 36; 5:24; 6:29; Acts 13:39; 16:31; Rom. 1:16–17; 3:22, 26; 4:5; 10:4; Gal. 3:22).
Article VIII—The Extent of Salvation
2022 Version
We believe that when an unregenerate person exercises the faith in Christ that is illustrated and described as such in the New Testament, that person passes immediately out of spiritual death into spiritual life, and from the old creation into the new being justified from all things, accepted before the Father as Christ His Son is accepted, loved as Christ is loved, having their place and portion linked to Him and one with Him forever. Though saved individuals may have occasion to grow in the realization of their blessings and to know a fuller measure of divine power through yielding their lives more fully to God, they are, as soon as they are saved, in possession of every spiritual blessing and absolutely complete in Christ, and are therefore in no way required by God to seek a “second blessing” or “second work of grace.” (John 5:24; 17:23; Acts 13:39; Rom. 5:1; 1 Cor. 3:21–23; Eph. 1:3; Col. 2:10; 1 John 4:17; 5:11–12)
Red-Letter Updates
We believe that when an unregenerate person exercises thatthe faith in
Christ whichthat
is illustrated and described as such in the New Testament, hethat person passes
immediately out of spiritual death into spiritual life, and from the old
creation into the new; being justified
from all things, accepted before the Father accordingas Christ His Son is accepted, loved as Christ is
loved, having histheir place and portion aslinked to Him and one with Him forever.
AlthoughThough
thesaved oneindividuals may have occasion to grow in the
realization of histheir blessings and to know a fuller measure of divine power
through yielding histheir lifelives more fully to God, he isthey are, as soon as they are
saved, in possession of every spiritual blessing and absolutely complete in
Christ, and isare therefore in no way required by God to seek a so-called“second
blessing,” or “second work of grace.” (John 5:24; 17:23; Acts 13:39; Rom. 5:1; 1 Cor.
3:21–23; Eph. 1:3; Col. 2:10; 1 John 4:17; 5:11–12).
1976 Version
We believe that when an unregenerate person exercises that faith in Christ which is illustrated and described as such in the New Testament, he passes immediately out of spiritual death into spiritual life, and from the old creation into the new; being justified from all things, accepted before the Father according as Christ His Son is accepted, loved as Christ is loved, having his place and portion as linked to Him and one with Him forever. Though the saved one may have occasion to grow in the realization of his blessings and to know a fuller measure of divine power through the yielding of his life more fully to God, he is, as soon as he is saved, in possession of every spiritual blessing and absolutely complete in Christ, and is therefore in no way required by God to seek a so-called “second blessing,” or a “second work of grace” (John 5:24; 17:23; Acts 13:39; Rom. 5:1; 1 Cor. 3:21–23; Eph. 1:3; Col. 2:10; 1 John 4:17; 5:11–12).
Article IX—Sanctification
2022 Version
We believe that sanctification, which is a setting-apart for God, is threefold: It is already complete for every saved person because the position of each toward God is the same as Christ’s position. Since believers are in Christ, they are set apart for God in the measure in which Christ is set apart for God. We believe, however, that they retain their sin nature, which cannot be eradicated in this life. Therefore, while the standing of believers in Christ is perfect, their present state is no more perfect than their experience in daily life. There is, therefore, a progressive sanctification wherein Christians are to “grow in grace” and to “be changed” by the unhindered power of the Spirit. We believe also that the children of God will yet be fully sanctified in their state as they are now sanctified in their standing in Christ when they shall see their Lord and shall be “like Him.” (John 17:17; 2 Cor. 3:18; 7:1; Eph. 4:24; 5:25–27; 1 Thess. 5:23; Heb. 10:10, 14; 12:10)
Red-Letter Updates
We believe that sanctification, which is a setting-apart untofor God, is
threefold: It is already complete for every saved person because histhe position
of each toward God is the same as Christ’s
position. Since thebelievers isare in Christ, he isthey are set apart untofor God in
the measure in which Christ is set apart untofor God. We believe, however, that hethey retains
histheir sin nature, which cannot be eradicated in this life. Therefore, while
the standing of the Christianbelievers in Christ is perfect, histheir present state
is no more perfect than histheir experience in daily life. There is, therefore,
a progressive sanctification wherein theChristians isare to “grow in grace,” and to “be changed” by the unhindered power
of the Spirit. We believe also that the children of God will yet be fully
sanctified in histheir state as he isthey are now sanctified in histheir standing in
Christ when hethey shall see histheir Lord and shall be “like Him.” (John 17:17; 2 Cor. 3:18; 7:1; Eph. 4:24;
5:25–27; 1 Thess. 5:23; Heb. 10:10, 14; 12:10).
1976 Version
We believe that sanctification, which is a setting-apart unto God, is threefold: It is already complete for every saved person because his position toward God is the same as Christ’s position. Since the believer is in Christ, he is set apart unto God in the measure in which Christ is set apart unto God. We believe, however, that he retains his sin nature, which cannot be eradicated in this life. Therefore, while the standing of the Christian in Christ is perfect, his present state is no more perfect than his experience in daily life. There is, therefore, a progressive sanctification wherein the Christian is to “grow in grace,” and to “be changed” by the unhindered power of the Spirit. We believe also that the child of God will yet be fully sanctified in his state as he is now sanctified in his standing in Christ when he shall see his Lord and shall be “like Him” (John 17:17; 2 Cor. 3:18; 7:1; Eph. 4:24; 5:25–27; 1 Thess. 5:23; Heb. 10:10, 14; 12:10).
Article X—Eternal Security
2022 Version
We believe that because of the eternal purpose of God toward the objects of His love, because of His freedom to exercise grace toward the meritless on the ground of the propitiatory blood of Christ, because of the very nature of the divine gift of eternal life, because of the present and unending intercession and advocacy of Christ in heaven, because of the immutability of the unchangeable covenants of God, and because of the regenerating, abiding presence of the Holy Spirit in the hearts of all who are saved, all true believers everywhere, once saved, shall be kept saved forever. We believe, however, that God is a holy and righteous Father, because He cannot overlook the sin of His children. Thus, He will, when they persistently sin, chasten them and correct them in infinite love; but having undertaken to save them and keep them forever, apart from all human merit, He who cannot fail will in the end present every one of them faultless before the presence of His glory and conformed to the image of His Son. (John 5:24; 10:28; 13:1; 14:16–17; 17:11; Rom. 8:29; 1 Cor. 6:19; Heb. 7:25; 12:4–11; 1 John 2:1–2; 5:13; Jude 24)
Red-Letter Updates
We believe that, because of the
eternal purpose of God toward the objects of His love, because of His freedom
to exercise grace toward the meritless on the ground of the propitiatory
blood of Christ, because of the very nature of the divine gift of eternal
life, because of the present and unending intercession and advocacy of Christ
in heaven, because of the immutability of the unchangeable covenants of God, and because of the regenerating, abiding presence of
the Holy Spirit in the hearts of all who are saved, we andall true
believers everywhere, once saved, shall be
kept saved forever. We believe, however, that God is a holy and righteous
Fatherand that, sincebecause He cannot overlook the sin of His children. Thus, He
will, when they persistently sin, chasten them and correct them in infinite
love; but having undertaken to save them and keep them forever, apart from
all human merit, He, who cannot fail, will in the end present every one of them
faultless before the presence of His glory and conformed to the image of His
Son. (John 5:24; 10:28; 13:1; 14:16–17; 17:11;
Rom. 8:29; 1 Cor. 6:19; Heb. 7:25; 12:4–11; 1 John 2:1–2; 5:13; Jude 24).
1976 Version
We believe that, because of the eternal purpose of God toward the objects of His love, because of His freedom to exercise grace toward the meritless on the ground of the propitiatory blood of Christ, because of the very nature of the divine gift of eternal life, because of the present and unending intercession and advocacy of Christ in heaven, because of the immutability of the unchangeable covenants of God, because of the regenerating, abiding presence of the Holy Spirit in the hearts of all who are saved, we and all true believers everywhere, once saved shall be kept saved forever. We believe, however, that God is a holy and righteous Father and that, since He cannot overlook the sin of His children, He will, when they persistently sin, chasten them and correct them in infinite love; but having undertaken to save them and keep them forever, apart from all human merit, He, who cannot fail, will in the end present every one of them faultless before the presence of His glory and conformed to the image of His Son (John 5:24; 10:28; 13:1; 14:16–17; 17:11; Rom. 8:29; 1 Cor. 6:19; Heb. 7:25; 1 John 2:1–2; 5:13; Jude 24).
Article XI—Assurance
2022 Version
We believe it is the privilege, not only of some, but of all who are born again by the Spirit through faith in Christ as revealed in the Scriptures, to be assured of their salvation from the very day they take Christ to be their Savior and that this assurance is not founded on any fancied discovery of their own worthiness or fitness, but wholly upon the testimony of God in His written Word, prompting within His children filial love, gratitude, and obedience. (Luke 10:20; 22:32; 2 Cor. 5:1, 6–8; 2 Tim. 1:12; Heb. 10:22; 1 John 5:13)
Red-Letter Updates
We believe it is the privilege, not only of some, but of all who are
born again by the Spirit through faith in Christ as revealed in the
Scriptures, to be assured of their salvation from the very day they take HimChrist to be
their Savior and that this assurance is not founded uponon any
fancied discovery of their own worthiness or fitness, but wholly upon the
testimony of God in His written Word, excitingprompting within His children filial love,
gratitude, and obedience. (Luke 10:20; 22:32;
2 Cor. 5:1, 6–8; 2 Tim. 1:12; Heb. 10:22; 1 John 5:13).
1976 Version
We believe it is the privilege, not only of some, but of all who are born again by the Spirit through faith in Christ as revealed in the Scriptures, to be assured of their salvation from the very day they take Him to be their Savior and that this assurance is not founded upon any fancied discovery of their own worthiness or fitness, but wholly upon the testimony of God in His written Word, exciting within His children filial love, gratitude, and obedience (Luke 10:20; 22:32; 2 Cor. 5:1, 6–8; 2 Tim. 1:12; Heb. 10:22; 1 John 5:13.
Article XII—The Holy Spirit
2022 Version
We believe that the Holy Spirit, the Third Person of the blessed Trinity, though omnipresent from all eternity, took up residence in the world in a special sense on the day of Pentecost according to the divine promise, dwells in every believer, and by His baptism unites all to Christ in one body, and that He, as the Indwelling One, is the source of all power and all acceptable worship and service. We believe that the Spirit never departs from the church, nor from the feeblest of the saints, but is ever present to testify of Christ, seeking to occupy believers with Christ and not with themselves nor with their experiences. We believe that His presence in the world in this special sense will cease when Christ comes to receive His own at the completion of the church. (John 14:16–17; 16:7–15; 1 Cor. 6:19; Eph. 2:22; 2 Thess. 2:7)
We believe that, in this age, certain well-defined ministries are committed to the Holy Spirit, and that it is the duty of all Christians to understand them and to be adjusted to them in their own life and experience. These ministries are the restraining of evil in the world to the measure of the divine will; the convicting of the world respecting sin, righteousness, and judgment; the regenerating of all believers; the indwelling and anointing of all who are saved, thereby sealing them for the day of redemption; the baptizing into the one body of Christ of all who are saved; and the continued filling for power, teaching, and service of those among the saved who are yielded to Him and who are subject to His will. (John 3:6; 16:7–11; Rom. 8:9; 1 Cor. 12:13; Eph. 4:30; 5:18; 2 Thess. 2:7; 1 John 2:20–27)
Red-Letter Updates
We believe that the Holy Spirit, the Third Person of the blessed
Trinity, though omnipresent from all eternity, took up His aboderesidence in
the world in a special sense on the day of Pentecost according to the divine
promise, dwells in every believer, and by His baptism unites all to Christ in
one body, and that He, as the Indwelling One, is the source of all power and
all acceptable worship and service. We believe that Hethe Spirit never
takes His departure departs from the church, nor from the feeblest of
the saints, but is ever present to testify of Christ;, seeking
to occupy believers with HimChrist and not with themselves nor with their
experiences. We believe that His abodepresence in the world in this special sense will
cease when Christ comes to receive His own at the completion of the church. (John 14:16–17; 16:7–15; 1 Cor. 6:19; Eph. 2:22; 2
Thess. 2:7).
We believe that, in this age, certain
well-defined ministries are committed to the Holy Spirit, and that it is the
duty of everyall Christians to understand them and to be
adjusted to them in histheir own life and experience. These ministries are the
restraining of evil in the world to the measure of the divine will; the
convicting of the world respecting sin, righteousness, and judgment; the regenerating
of all believers; the indwelling and anointing of all who are saved, thereby
sealing them untofor the day of redemption; the baptizing into the
one body of Christ of all who are saved; and the continued filling for power,
teaching, and service of those among the saved who are yielded to Him and who
are subject to His will. (John 3:6; 16:7–11;
Rom. 8:9; 1 Cor. 12:13; Eph. 4:30; 5:18; 2 Thess. 2:7; 1 John 2:20–27).
[The following paragraph his been updated and moved to Article XVI.]
We believe that some gifts of the Holy Spirit such as speaking in tongues and miraculous healings were temporary. We believe that speaking in tongues was never the common or necessary sign of the baptism nor of the filling of the Spirit, and that the deliverance of the body from sickness or death awaits the consummation of our salvation in the resurrection (Acts 4:8, 31; Rom. 8:23; 1 Cor. 13:8).
1976 Version
We believe that the Holy Spirit, the Third Person of the blessed Trinity, though omnipresent from all eternity, took up His abode in the world in a special sense on the day of Pentecost according to the divine promise, dwells in every believer, and by His baptism unites all to Christ in one body, and that He, as the Indwelling One, is the source of all power and all acceptable worship and service. We believe that He never takes His departure from the church, nor from the feeblest of the saints, but is ever present to testify of Christ; seeking to occupy believers with Him and not with themselves nor with their experiences. We believe that His abode in the world in this special sense will cease when Christ comes to receive His own at the completion of the church (John 14:16–17; 16:7–15; 1 Cor. 6:19; Eph. 2:22; 2 Thess. 2:7).
We believe that, in this age, certain well-defined ministries are committed to the Holy Spirit, and that it is the duty of every Christian to understand them and to be adjusted to them in his own life and experience. These ministries are the restraining of evil in the world to the measure of the divine will; the convicting of the world respecting sin, righteousness, and judgment; the regenerating of all believers; the indwelling and anointing of all who are saved, thereby sealing them unto the day of redemption; the baptizing into the one body of Christ of all who are saved; and the continued filling for power, teaching, and service of those among the saved who are yielded to Him and who are subject to His will (John 3:6; 16:7–11; Rom. 8:9; 1 Cor. 12:13; Eph. 4:30; 5:18; 2 Thess. 2:7; 1 John 2:20–27). We believe that some gifts of the Holy Spirit such as speaking in tongues and miraculous healings were temporary. We believe that speaking in tongues was never the common or necessary sign of the baptism nor of the filling of the Spirit, and that the deliverance of the body from sickness or death awaits the consummation of our salvation in the resurrection (Acts 4:8, 31; Rom. 8:23; 1 Cor. 13:8).
Article XIII—The Church, A Unity of Believers
2022 Version
We believe that all who are united to the risen and ascended Son of God are members of the church, which is the body and bride of Christ, began at Pentecost, and is distinct from Israel. The church’s members are constituted as such regardless of membership or nonmembership in the organized churches of earth. We believe that by the same Spirit all believers in this age, whether Jews or Gentiles, are baptized into, and thus become, one body that is Christ’s. And having become members one of another, they are under solemn duty to keep the unity of the Spirit in the bond of peace, rising above all sectarian differences, and loving one another with a pure heart fervently. (Matt. 16:16–18; Acts 2:42–47; Rom. 12:5; 1 Cor. 12:12–27; Eph. 1:20–23; 4:3–10; Col. 3:14–15)
Red-Letter Updates
We believe that all who are united to the risen and ascended Son of God
are members of the church, which is the body and bride of Christ, whichbegan at
Pentecost, and is completelydistinct from Israel. ItsThe church’s members
are constituted as such regardless of membership or nonmembership in the organized churches of earth.
We believe that by the same Spirit all believers in this age, whether Jews or Gentiles, are baptized into, and
thus become, one body that is Christ’s, whether
Jews or Gentiles,. aAnd
having become members one of another, they are
under solemn duty to keep the unity of the Spirit in the bond of peace,
rising above all sectarian differences, and loving one another with a pure
heart fervently. (Matt. 16:16–18; Acts
2:42–47; Rom. 12:5; 1 Cor. 12:12–27; Eph. 1:20–23; 4:3–10; Col. 3:14–15).
1976 Version
We believe that all who are united to the risen and ascended Son of God are members of the church which is the body and bride of Christ, which began at Pentecost and is completely distinct from Israel. Its members are constituted as such regardless of membership or nonmembership in the organized churches of earth. We believe that by the same Spirit all believers in this age are baptized into, and thus become, one body that is Christ’s, whether Jews or Gentiles, and having become members one of another, are under solemn duty to keep the unity of the Spirit in the bond of peace, rising above all sectarian differences, and loving one another with a pure heart fervently (Matt. 16:16–18; Acts 2:42–47; Rom. 12:5; 1 Cor. 12:12–27; Eph. 1:20–23; 4:3–10; Col. 3:14–15).
Article XIV—The Sacraments or Ordinances
2022 Version
We believe that water baptism and the Lord’s Supper are the sacraments/ordinances of the church, and that they are a scriptural means of testimony for the church in this age. (Matt. 28:19; Luke 22:19–20; Acts 10:47–48; 16:32–33; 18:7–8; 1 Cor. 11:26)
Red-Letter Updates
We believe that water baptism and the Lord’s Supper are the onlysacramentsand/ordinances of the church, and that they are a scriptural means of
testimony for the church in this age. (Matt.
28:19; Luke 22:19–20; Acts 10:47–48; 16:32–33; 18:7–8; 1 Cor. 11:26).
1976 Version
We believe that water baptism and the Lord’s Supper are the only sacraments and ordinances of the church and that they are a scriptural means of testimony for the church in this age (Matt. 28:19; Luke 22:19–20; Acts 10:47–48; 16:32–33; 18:7–8; 1 Cor. 11:26).
Article XV—The Christian Walk
2022 Version
We believe that all believers are called with a holy calling to walk not after the flesh but after the Spirit and so to live in the power of the indwelling Spirit, that we will not fulfill the lust of the flesh. But the flesh with its fallen, Adamic nature, which in this life is never eradicated, being with us to the end of our earthly pilgrimage, needs to be kept by the Spirit constantly in subjection to Christ, or it will surely manifest its presence in our lives to the dishonor of our Lord. (Rom. 6:11–13; 8:2, 5–14; Gal. 5:16–23; Eph. 4:22–24; Col. 2:1–10; 1 Pet. 1:14–16; 1 John 1:4–7; 3:5–9)
Red-Letter Updates
We believe that weall believers are called with a holy calling, to walk not after the flesh, but after the Spirit, and so to live in the power of the indwelling Spirit, that we will not fulfill the lust of the flesh.
But the flesh with its fallen, Adamic nature, which in this life is never
eradicated, being with us to the end of our earthly pilgrimage, needs to be
kept by the Spirit constantly in subjection to Christ, or it will surely
manifest its presence in our lives to the dishonor of our Lord. (Rom. 6:11–13; 8:2, 4, 12–135–14; Gal. 5:16–23; Eph.
4:22–24; Col. 2:1–10; 1 Pet. 1:14–16; 1 John 1:4–7; 3:5–9).
1976 Version
We believe that we are called with a holy calling, to walk not after the flesh, but after the Spirit, and so to live in the power of the indwelling Spirit that we will not fulfill the lust of the flesh. But the flesh with its fallen, Adamic nature, which in this life is never eradicated, being with us to the end of our earthly pilgrimage, needs to be kept by the Spirit constantly in subjection to Christ, or it will surely manifest its presence in our lives to the dishonor of our Lord (Rom. 6:11–13; 8:2, 4, 12–13; Gal. 5:16–23; Eph. 4:22–24; Col. 2:1–10; 1 Pet. 1:14–16; 1 John 1:4–7; 3:5–9).
Article XVI—The Christian’s Service
2022 Version
We believe that divine, enabling gifts for service are bestowed by the Spirit upon all who are saved. While there is a diversity of gifts, each believer is energized by the same Spirit, and each is called to divinely appointed service as the Spirit may will. In the apostolic church there were certain gifted people—apostles, prophets, evangelists, pastors, and teachers—who were appointed by God for the perfecting of the saints for their work of the ministry. We believe also that today some are especially called of God to be evangelists, pastors, and teachers, and that it is to the fulfilling of His will and to His eternal glory that these shall be sustained and encouraged in their service for God. (Rom. 12:6; 1 Cor. 12:4–11; Eph. 4:11)
We believe that wholly apart from salvation benefits, which are bestowed equally upon all who believe, rewards are promised according to the faithfulness of each believer’s service to the Lord, and that these rewards will be bestowed at the judgment seat of Christ after He comes to receive His own to Himself. (1 Cor. 3:9–15; 9:18–27; 2 Cor. 5:10) We believe that some miraculous manifestations of the Holy Spirit were unique to the apostolic period for the provision of new revelation and the establishment of the authority of the apostles and prophets. Such abilities and confirmatory signs, wonders, and miracles, which centered on individual apostles and prophets, ceased with the passing of these foundational offices and the closing of the era of authoritative New Testament revelation. Even at that time, prophesying and speaking in tongues as signs and sources of revelation were never the common or necessary mark of the baptism nor of the filling of the Spirit. While God may perform miracles in every age as He wills, the ultimate promise of deliverance of the body from sickness or death awaits the consummation of our salvation in the resurrection. (Acts 4:8, 31; Rom. 8:18–25; 1 Cor. 12:28, 30; 13:8; 14:22; 2 Cor. 12:12; Eph 2:20; Heb. 2:3–4; Rev. 21:3–4)
Red-Letter Updates
We believe that divine, enabling gifts for service are bestowed by the
Spirit upon all who are saved. While there is a diversity of gifts, each
believer is energized by the same Spirit, and each is called to his owndivinely
appointed service as the Spirit may will. In the apostolic church there were
certain gifted menpeople—apostles, prophets, evangelists, pastors, and
teachers—who were appointed by God for the perfecting of the saints untofor their
work of the ministry. We believe also that today somemen are especially called
of God to be evangelists, pastors, and
teachers, and that it is to the fulfilling of His will and to His eternal
glory that these shall be sustained and encouraged in their service for God. (Rom. 12:6; 1 Cor. 12:4–11; Eph. 4:11).
We believe that,
wholly apart from salvation benefits, which
are bestowed equally upon all who believe, rewards are promised according to
the faithfulness of each believer’s
in hisservice for histo the Lord, and that these rewards will be bestowed
at the judgment seat of Christ after He comes to receive His own to Himself. (1 Cor. 3:9–15; 9:18–27; 2 Cor. 5:10).
[The following paragraph his been updated and moved from Article XII.]
We believe that some miraculous manifestations of the Holy Spirit were unique to the apostolic period for the provision of new revelation and the establishment of the authority of the apostles and prophets. Such abilities and confirmatory signs, wonders, and miracles, which centered on individual apostles and prophets, ceased with the passing of these foundational offices and the closing of the era of authoritative New Testament revelation. Even at that time, prophesying and speaking in tongues as signs and sources of revelation were never the common or necessary mark of the baptism nor of the filling of the Spirit. While God may perform miracles in every age as He wills, the ultimate promise of deliverance of the body from sickness or death awaits the consummation of our salvation in the resurrection. (Acts 4:8, 31; Rom. 8:18–25; 1 Cor. 12:28, 30; 13:8; 14:22; 2 Cor. 12:12; Eph 2:20; Heb. 2:3–4; Rev. 21:3–4)
1976 Version
We believe that divine, enabling gifts for service are bestowed by the Spirit upon all who are saved. While there is a diversity of gifts, each believer is energized by the same Spirit, and each is called to his own divinely appointed service as the Spirit may will. In the apostolic church there were certain gifted men—apostles, prophets, evangelists, pastors, and teachers—who were appointed by God for the perfecting of the saints unto their work of the ministry. We believe also that today some men are especially called of God to be evangelists, pastors and teachers, and that it is to the fulfilling of His will and to His eternal glory that these shall be sustained and encouraged in their service for God (Rom. 12:6; 1 Cor. 12:4–11; Eph. 4:11).
We believe that, wholly apart from salvation benefits which are bestowed equally upon all who believe, rewards are promised according to the faithfulness of each believer in his service for his Lord, and that these rewards will be bestowed at the judgment seat of Christ after He comes to receive His own to Himself (1 Cor. 3:9–15; 9:18–27; 2 Cor. 5:10).
Article XVII—The Great Commission
2022 Version
We believe that it is the explicit message of our Lord Jesus Christ to those whom He has saved that they are sent forth by Him into the world even as He was sent forth by His Father into the world. We believe that, after salvation, Christians are divinely reckoned to be related to this world as strangers and pilgrims, ambassadors and witnesses, and that their primary purpose in life should be to make Christ known to the whole world. (Matt. 28:18–19; John 17:18; Acts 1:8; 2 Cor. 5:18–20; 1 Pet. 1:17; 2:11)
Red-Letter Updates
We believe that it is the explicit message of our Lord Jesus Christ to
those whom He has saved that they are sent forth by Him into the world even
as He was sent forth ofby His Father into the world. We believe that, after they are savedsalvation, theyChristians are divinely reckoned
to be related to this world as strangers and pilgrims, ambassadors
and witnesses, and that their primary purpose in life should be to make
Christ known to the whole world. (Matt.
28:18–19; Mark 16:15; John 17:18; Acts 1:8; 2 Cor. 5:18–20; 1 Pet. 1:17; 2:11).
1976 Version
We believe that it is the explicit message of our Lord Jesus Christ to those whom He has saved that they are sent forth by Him into the world even as He was sent forth of His Father into the world. We believe that, after they are saved, they are divinely reckoned to be related to this world as strangers and pilgrims, ambassadors and witnesses, and that their primary purpose in life should be to make Christ known to the whole world (Matt. 28:18–19; Mark 16:15; John 17:18; Acts 1:8; 2 Cor. 5:18–20; 1 Pet. 1:17; 2:11).
Article XVIII—The Blessed Hope
2022 Version
We believe that, according to the Word of God, the next great event in the fulfillment of prophecy will be the coming of the Lord in the air to receive to Himself into heaven both His own who are alive and remain until His coming and also all who have fallen asleep in Jesus. This event is the blessed hope described in Scripture, and for this we should be constantly looking. (John 14:1–3; 1 Cor. 15:51–52; Phil. 3:20; 1 Thess. 4:13–18; Titus 2:11–14)
Red-Letter Updates
We believe that, according to the Word of God, the next great event in
the fulfillment of prophecy will be the coming of the Lord in the air to
receive to Himself into heaven both His own who are
alive and remain untountil His coming,
and also all who have fallen asleep in Jesus. , that
this tThis event is the blessed
hope set before usdescribed in theScripture, and for this we should be constantly
looking. (John 14:1–3; 1 Cor. 15:51–52; Phil.
3:20; 1 Thess. 4:13–18; Titus 2:11–14).
1976 Version
We believe that, according to the Word of God, the next great event in the fulfillment of prophecy will be the coming of the Lord in the air to receive to Himself into heaven both His own who are alive and remain unto His coming, and also all who have fallen asleep in Jesus, and that this event is the blessed hope set before us in the Scripture, and for this we should be constantly looking (John 14:1–3; 1 Cor. 15:51–52; Phil. 3:20; 1 Thess. 4:13–18; Titus 2:11–14).
Article XIX—The Tribulation
2022 Version
We believe that the translation of the church will be followed by the fulfillment of Israel’s seventieth week, during which the church, the body of Christ, will be in heaven. The whole period of Israel’s seventieth week will be a time of judgment on the whole earth, at the end of which the times of the Gentiles will be brought to a close. The latter half of this period will be the time of Jacob’s trouble, which our Lord called the great tribulation. We believe that universal righteousness will not be realized prior to the second coming of Christ, but that the world is day by day ripening for judgment and that the age will end with a fearful apostasy. (Jer. 30:7; Dan. 9:27; Matt. 24:15–21; Rev. 6:1–19:21)
Red-Letter Updates
We believe that the translation of the church will be followed by the
fulfillment of Israel’s seventieth week(Dan.
9:27; Rev. 6:1–19:21), during which
the church, the body of Christ, will be in heaven. The whole period of
Israel’s seventieth week will be a time of judgment on the whole earth, at
the end of which the times of the Gentiles will be brought
to a close. The latter half of this period will be the time of Jacob’s
trouble(Jer. 30:7), which our Lord
called the great tribulation(Matt. 24:15–21).
We believe that universal righteousness will not be realized previousprior to
the second coming of Christ, but that the world is day by day ripening for
judgment and that the age will end with a fearful apostasy. (Jer. 30:7; Dan. 9:27; Matt. 24:15–21; Rev. 6:1–19:21)
1976 Version
We believe that the translation of the church will be followed by the fulfillment of Israel’s seventieth week (Dan. 9:27; Rev. 6:1–19:21) during which the church, the body of Christ, will be in heaven. The whole period of Israel’s seventieth week will be a time of judgment on the whole earth, at the end of which the times of the Gentiles will be brought to a close. The latter half of this period will be the time of Jacob’s trouble (Jer. 30:7), which our Lord called the great tribulation (Matt. 24:15–21). We believe that universal righteousness will not be realized previous to the second coming of Christ, but that the world is day by day ripening for judgment and that the age will end with a fearful apostasy.
Article XX—The Second Coming of Christ
2022 Version
We believe that the period of great tribulation on the earth will climax in the return of the Lord Jesus Christ. He will return to the earth as He went—in person on the clouds of heaven—and with power and great glory. He will thus introduce the millennial age; bind Satan and place him in the abyss; lift the curse that now rests on the whole creation; restore Israel to her own land and give her the realization of God’s covenant promises; and bring the whole world to the knowledge of God. (Deut. 30:1–10; Isa. 11:9; Ezek. 37:21–28; Matt. 24:15–25:46; Acts 15:16–17; Rom. 8:19–23; 11:25–27; 1 Tim. 4:1–3; 2 Tim. 3:1–5; Rev. 20:1–3)
Red-Letter Updates
We believe that the period of great tribulation inon the earth
will beclimaxed byin the return of the Lord Jesus Christ. He will return to the earth as He went,—in person on the clouds of heaven,—and with power
and great glory. toHe will thus introduce
the millennial age,; tobind Satan and place him in the abyss,; tolift the curse
whichthat now
rests uponon the whole creation,; torestore Israel to her own land and to give her the
realization of God’s covenant promises,; and tobring the whole world to the knowledge of God. (Deut. 30:1–10; Isa. 11:9; Ezek. 37:21–28; Matt.
24:15–25:46; Acts 15:16–17; Rom. 8:19–23; 11:25–27; 1 Tim. 4:1–3; 2 Tim.
3:1–5; Rev. 20:1–3).
1976 Version
We believe that the period of great tribulation in the earth will be climaxed by the return of the Lord Jesus Christ to the earth as He went, in person on the clouds of heaven, and with power and great glory to introduce the millennial age, to bind Satan and place him in the abyss, to lift the curse which now rests upon the whole creation, to restore Israel to her own land and to give her the realization of God’s covenant promises, and to bring the whole world to the knowledge of God (Deut. 30:1–10; Isa. 11:9; Ezek. 37:21–28; Matt. 24:15–25:46; Acts 15:16–17; Rom. 8:19–23; 11:25–27; 1 Tim. 4:1–3; 2 Tim. 3:1–5; Rev. 20:1–3).
Article XXI—The Eternal State
2022 Version
We believe that at death the spirits and souls of those who have trusted in the Lord Jesus Christ for salvation pass immediately into His presence. There they remain in conscious bliss until the resurrection of the glorified body given when Christ comes for His own, whereupon soul and body reunited shall be associated with Him forever in glory. But after their deaths the spirits and souls of unbelievers remain conscious of condemnation and in misery until the final judgment of the great white throne at the close of the millennium, when soul and body reunited shall be cast into the lake of fire, not to be annihilated, but to be punished with everlasting destruction from the presence of the Lord and from the glory of His power. (Luke 16:19–26; 23:42–43; 2 Cor. 5:8; Phil. 1: 23; 2 Thess. 1:7–9; Jude 6–7; Rev. 20:11–15)
Red-Letter Updates
We believe that at death the spirits and souls
of those who have trusted in the Lord Jesus Christ for salvation pass
immediately into His presence. and tThere they remain in conscious bliss until the resurrection of the
glorified body given when Christ comes for His
own, whereupon soul and body reunited shall be associated with Him forever in
glory;. bBut after their deaths the spirits and
souls of the unbelievingunbelievers remain after
death conscious of condemnation and
in misery until the final judgment of the great white throne at the close of
the millennium, when soul and body reunited shall be cast into the lake of
fire, not to be annihilated, but to be punished with everlasting destruction
from the presence of the Lord, and from
the glory of His power. (Luke 16:19–26; 23:42–43;
2 Cor. 5:8; Phil. 1: 23; 2 Thess. 1:7–9; Jude 6–7; Rev. 20:11–15).
1976 Version
We believe that at death the spirits and souls of those who have trusted in the Lord Jesus Christ for salvation pass immediately into His presence and there remain in conscious bliss until the resurrection of the glorified body when Christ comes for His own, whereupon soul and body reunited shall be associated with Him forever in glory; but the spirits and souls of the unbelieving remain after death conscious of condemnation and in misery until the final judgment of the great white throne at the close of the millennium, when soul and body reunited shall be cast into the lake of fire, not to be annihilated, but to be punished with everlasting destruction from the presence of the Lord, and from the glory of His power (Luke 16:19–26; 23:42; 2 Cor. 5:8; Phil. 1:23; 2 Thess. 1:7–9; Jude 6–7; Rev. 20:11–15).
Frequently Asked Questions (FAQ)
Why did DTS strengthen the doctrinal statement?
DTS strengthened the doctrinal statement to help make the seminary's existing doctrinal positions clear for future generations.
Did DTS’s doctrinal distinctives change?
No. DTS changed no doctrinal convictions. Rather, the review increased clarity of DTS's beliefs by updating the statement's language and increasing its attention on topics essential to contemporary society. The process for strengthening the doctrinal statement enjoyed the support of three Board of Incorporate Members (BIM) chairmen (two former, one current), the chancellor, and the president.
What parts of the doctrinal statement did DTS update?
The Board of Incorporate Members (BIM) charged the Doctrinal Statement Review Committee (DSRC) to focus on five areas: doctrinal completeness, human sexuality, theological terminology, support passages, and formatting. Changes in any or all of these areas can be found throughout the document.
Who needs to affirm the DTS doctrinal statement?
The Board of Incorporate Members (BIM) and faculty must affirm the full doctrinal statement each year. Students and staff must affirm essential doctrines of the Christian faith. Read more.
What was the process for strengthening the doctrinal statement?
Article XIV of the DTS Articles of Incorporation (AOI) prescribes the timeframe for reviewing the doctrinal statement.
"The Doctrinal Statement of Dallas Theological Seminary as incorporated by reference into these Restated Articles of Incorporation shall be amended only by a three-fourths vote of members of the Board of Incorporate Members (BIM) voting in person or by proxy, after the proposed amendment has been presented at the October annual meeting, discussed at the next annual meeting, and considered for vote at the following annual meeting, covering a consecutive two-year period."
In accordance with the AOI and under the authority of the Board of Incorporate Members (BIM), the Board of Regents commissioned the Doctrinal Statement Review Committee (DSRC)—comprised of the faculty, administration, and members of the Board of Regents—in October 2018. The DSRC proposed initial changes in October 2019, and the BIM and Regents discussed and amended the revisions through the fall of 2021. The BIM unanimously approved a final version of DTS Doctrinal Statement in May 2022. This marked an official process spanning approximately 3.5 years.
Who participated in the doctrinal statement strengthening process?
The Board of Incorporate Members (BIM) guided the process and unanimously approved a final version of DTS Doctrinal Statement in May 2022. However, others contributed in vital ways. The process began under the leadership of the former seminary president and current chancellor, who received support from three BIM chairmen (two former, one current). After the DTS presidential transition, the current president helped advance the process. Along the way faculty members, administrators, and proofreaders contributed biblical-theological insight and writing acumen.
Why did DTS not go further in updating the doctrinal statement?
The Board of Incorporate Members (BIM)desired to update the doctrinal statement as little as possible. So, although the review was comprehensive (i.e., reviewers examined the entire statement in detail), the BIM limited the scope of inquiry to aspects of the statement that would benefit most from greater clarity and precision. These areas were human sexuality, theological terminology, support passages, and doctrinal completeness.
When will DTS update the doctrinal statement again?
The DTS Articles of Incorporation and bylaws do not prescribe how often the Board of Incorporate Members (BIM) should review the doctrinal statement. Therefore, there is no timetable for another review.