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Discretion is required for each member of the DTS family to walk in wisdom and grace as we respond to various expressions of conviction within the Christian community regarding the use of alcoholic beverages. The position of DTS is that Scripture does not prohibit the moderate use of alcohol, yet it warns against the dangers of excess. Therefore, members of the DTS community are asked to be cautious and discerning in their choices regarding alcoholic beverages. As physical-spiritual image bearers of the Triune God, we aspire to be known for excellence in Christlikeness and the exercise of moderation in all things.


As a community of believers in Christ, adopted by the Father, and indwelled by the Spirit, Dallas Theological Seminary faculty, staff, and students possess a unique opportunity to live in loyalty to the Lord, faithfulness to the Scriptures, and under the leadership of the Holy Spirit. Within this calling and freedom, we recognize that the Christian community differs over the use of alcoholic beverages, with a range of positions extending from full acceptance to total abstinence. The position of DTS is that Scripture does not prohibit the moderate use of alcohol (Deut 11:13-14; 14:22-26; 1 Chr 12:39-40; Luke 7:33-34; 1 Tim 3:8; 5:23). However, the Bible clearly forbids drunkenness as well as the abuse of freedom that would cause others to stumble in violating their own consciences (Rom 13:13; 14:13-23; Gal 5:21; Eph 5:18; 1 Tim 3:3; Titus 2:3; 1 Pet 4:3-4). Because the Bible both affirms the appropriate use of alcohol and warns against its dangers, members of the DTS community are asked to be very aware and discerning in their choices. While members of the Seminary family are asked to exercise cautious freedom and discernment with the issue of alcohol consumption off campus, Dallas Theological Seminary premises and events will continue to remain free from alcoholic beverages, except for liturgical, ceremonial, medicinal, or other exceptional instances as approved by the administration.

In light of the differing convictions on the use of alcoholic beverages, each member of the Seminary family is urged to walk in wisdom and grace toward one another. Paul admonishes believers not to be characterized by conflict, divisiveness, or judgmental attitudes when promoting their preferred version of Christian conduct (1 Cor 8; Rom 14-15). As we walk together in the Spirit, the effects of His presence in our lives (love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control [Gal. 5:22-23]) testify that Christ’s love for us compels us to live for the good of others, to model His sacrificial love to all people, and to unselfishly place the interests of others above our own (Rom 15:2; 2 Cor 5:14-15; Phil 2:3-4).

It is important to understand that DTS’s policy on the use of alcoholic beverages does not represent the only factor that should guide behavior. One’s ministry context plays an important role in choices regarding the issue of alcohol consumption—whether that involves the biblically defined use of or abstention from it. Seminary students, faculty, and staff are admonished to be faithful in their ministry context by submitting to the guidelines established by the leadership of their own local churches, denominations, parachurch ministries, or mission organizations (Rom 13:1-5).

Likewise, in public and global contexts, seminary board, faculty, staff, and students should understand they represent both the Lord and Dallas Theological Seminary, and they should therefore obey any local or national laws regarding alcohol consumption and consistently demonstrate sensitivity to cultural standards as representatives of the Church, the Seminary, and our Lord Jesus Christ, whom we seek to honor and serve.

All aspects of our lives serve as a testimony to the world and at the same time should build up the church. As physical-spiritual image bearers of the Triune God, we aspire to be known for excellence in Christlikeness and the exercise of wisdom in all areas of life—our sexuality, diet (whether food or drink), character, finances, ministry, relationships, work ethic, and doctrine. As the mission of DTS states, we exist as a community “to glorify God by equipping godly servant-leaders for the proclamation of His Word and the building up of the body of Christ worldwide” (emphasis intended).

Extended Note of Reference

In the days of ancient Israel, people commonly drank wine and beer (Heb. shēkār—long translated “strong drink”). The fact that Nazirite men and women abstained from wine during their time of special vow (Num 6:1-4) demonstrates how ordinary drinking wine was in biblical times. Consumption of these drinks took place at banquets, sacred meetings, times of worship (Gen 14:18-20), and weddings (SOS 1:2). Wine—a gift of God “to gladden the heart of man” (Ps 104:15), a drink used in the joyful worship of Yahweh (Deut 14:26), and a joyful part of prophetic portraits of millennial blessings (Amos 9:14)—was a normal part of daily living in biblical times. New Testament evidence is similar to that of Hebrew Scriptures. Our Lord’s first miracle was turning ordinary water into a lavish bounty (120 to 180 gallons) of the best wine (oinos) the steward at a wedding feast had ever tasted (John 2:1-11). The red wine at the Passover Seder and used during Christian communion speaks of the blood of our Lord Jesus (Matt 26:27). Paul encouraged Timothy to “drink a little wine” for health reasons (1 Tim 5:23). However, good things—even the best of things—can be abused. Thus, those called to leadership in the early churches were expected not to drink too much wine (1 Tim 3:2; Titus 2:3). Both wine and beer are subject to abuse, leading to drunkenness, wantonness, and ruin (Gen 9:20-21; Prov 20:1; 23:29-35), but it is important to remember that abuse does not make a good thing evil in itself.

Download the DTS Drug and Alcohol Health Risk Brochure HERE

The Clery Act, or, as it is formally known, The Jeanne Clery Disclosure of Campus Security Policy and Campus Crime Statistics Act, requires all colleges and universities that participate in federal financial aid programs to keep and disclose information about crime on and near their respective campuses. Compliance is monitored by the United States Department of Education, which can impose civil penalties, up to $27,500 per violation, against institutions for each infraction and can suspend institutions from participating in federal student financial aid programs. The Clery Act is a federal statute codified at 20 U.S.C. § 1092(f), with implementing regulations in the U.S. Code of Federal Regulations at 34 CFR 668.46. The law is named for Jeanne Clery, a 19-year-old Lehigh University freshman who was raped and murdered in her campus residence hall in 1986. The Clery Act, signed in 1990, was originally known as the Crime Awareness and Campus Security Act.

Campus Police and Safety Reports

The Mission of Dallas Theological Seminary (“DTS”) is to “glorify God by equipping godly servant leaders for the proclamation of his word and the building up of the body of Christ world-wide.”

As a community dedicated to fulfilling this mission to glorify the Father in the power of the Spirit, the board, faculty, staff, and students commit ourselves as a seminary to the cultivation of Christian doctrine, purity, and love consistent with the character and person of Christ. As physical-spiritual image bearers of the Triune God, we aspire to be known for excellence and integrity in Christlikeness. We commit ourselves to seeking the Spirit’s wisdom and discernment through the study of Scripture as we seek to honor Christ in the following areas:

  • We commit ourselves to the biblical model of sexual purity expressed through either celibacy in singleness or fidelity in Christian marriage as a sacred union between one man and one woman and to the standards of conduct set forth in the DTS Marriage & Human Sexuality Policy, which is incorporated herein by this reference.
  • We commit ourselves to maintain a non-prescriptive drug-free, alcohol-free, and tobacco-free environment with respect to all seminary facilities, events, and activities, knowing that any exception for the liturgical or medicinal use of alcohol on campus is to be approved by the administration.
  • We commit ourselves to carefully exercise Christian freedom with regard to the use of alcohol, guarding against the misuse of any substances that might abuse our bodies, foster addictions, or cause others to stumble and to the standards of conduct set forth in the DTS Alcohol Policy, which is incorporated herein by this reference.
  • We commit ourselves to build and live in community that encourages responsible care and stewardship of the human body and soul while personally reflecting Christian modesty, maturity, discretion, and respect. (See Student Handbook for current guidelines for campus appearance and conversation.)
  • We commit, within the context of our theological convictions and mission, not to discriminate on the basis of race, color, sex, age, national and ethnic origin, or disability, and to take active measures against discriminatory harassment, and sexual harassment, including any type of violence or misconduct. As used herein, the term “sex” refers to an individual’s immutable sex – either male (man) or female (woman) – as objectively determined by genetics or physiology present by or before birth. (See complete Title IX policy as well as the Unity, Diversity, and Community Statement.)

As we strive toward these commitments, we acknowledge our weakness and our constant need for God’s ongoing redemptive power expressed through his Spirit and fostered in the community of faith. When breaches of these commitments occur, we encourage the practice of repentance, confession, pardon, correction, and redemptive discipline when necessary.

La misión del Seminario Teológico de Dallas (DTS) es “glorificar a Dios por medio de la preparación de líderes-siervos para la proclamación de su Palabra y la edificación del cuerpo de Cristo a nivel global.”

Como comunidad dedicada a cumplir esta misión para glorificar al Padre en el poder del Espíritu, la junta directiva, los profesores, otros empleados y estudiantes nos comprometemos a cultivar como seminario la doctrina cristiana, la pureza y el amor coherentes con el carácter y la persona de Cristo. Como portadores de la imagen física y espiritual de Dios trino, aspiramos a que se nos conozca por nuestra excelencia e integridad a la hora de ser como Cristo. Nos comprometemos a buscar la sabiduría y el discernimiento del Espíritu a través del estudio de las Escrituras mientras buscamos honrar a Cristo en las siguientes áreas:

  • Nos comprometemos al modelo bíblico de la pureza sexual expresada por medio de la abstinencia sexual en la soltería o en la fidelidad en el matrimonio Cristiano como una unión sagrada entre un hombre y una mujer. Asimismo, nos comprometemos a cumplir el código de conducta establecido en la Política de Matrimonio y Sexualidad humana del DTS, que se incluye aquí por medio de esta referencia.
  • Nos comprometemos a mantener un ambiente libre de drogas sin receta médica, alcohol, y tabaco con respecto a todas las recursos físicos (el campus), eventos, y actividades del seminario, reconociendo que cualquiera excepción para el uso litúrgico o terapéutico de alcohol en el campus tiene que ser aprobado por parte de la administración.
  • Nos comprometemos a ejercer la libertad Cristiana cuidadosamente con respecto al uso de alcohol, protegiendo en contra del uso incorrecto de las sustancias que podrán abusar de nuestros cuerpos, fomentar adicciones, o causar tropiezos a los demás. Asimismo, nos comprometemos a cumplir el código de conducta establecido en la Política de regulación del Alcohol del DTS, que se incluye aquí por medio de esta referencia.
  • Nos comprometemos a desarrollar y a convivir en una comunidad que fomenta el cuidado responsable y la administración del cuerpo humano y el espíritu por medio de la manifestación personal de la modestia, madurez, discreción y respeto cristianos. (Véase el Manual del Estudiante para conocer las directrices actuales sobre apariencia y conversación en el campus).
  • Nos comprometemos a, dentro el contexto de nuestras creencias teológicas y misión, no discriminar de acuerdo a la raza, el color, el sexo, la edad, la nacionalidad e origen étnico , o la inhabilidad, y tomar medidas en contra del hostigamiento discriminatorio, y el acoso sexual, incluyendo cualquier tipo de violencia o mala conducta. Como se ha establecido en el presente documento, el término “sexo” se refiere al sexo inmutable de un individuo – ya sea masculino (varón) o femenino (mujer) – determinado objetivamente por la genética o fisiología presente antes del o por el nacimiento. (Véase la Política de Abuso y Discriminación completa).


達拉斯神學院的使命是, “裝備敬畏神的僕人領袖,幫助他們藉傳講神的話語,建立普世教會來榮耀祂。”


  • 我們委身於聖經模式的貞潔,藉由獨身或是一男一女神聖結合的基督徒婚姻上的忠誠表達我們的信念. (參閱完整的婚姻及人類性學政策)
  • 我們委身於維護無毒品,無酒精,和無菸品的環境,以示對神學院設備,事件,和活動的尊重,任何由於禮儀或是醫藥因素要在校園中使用酒精的例外情況必須通過行政單位核准。
  • 在酒精的使用上,我們委身於謹慎行使基督徒的自由,提防任何物質濫用,以免造成對身體的傷害,成癮,或絆倒他人。(參閱完整酒精政策和問題解答)
  • 我們委身於禁戒菸品, 控管物質, 和任何電子替代品。
  • 我們承諾不論在就讀神學院時或在未來的事奉上都會明智的使用上帝賦予我們的的財政資源。
  • 我們承諾致力於建立一個通過屬靈操練,健康生活方式,並適當平衡的學習、工作、休息、事奉、休閒,對肢體和靈命做個好管家的群體。
  • 我們承諾維護合宜的外觀和言談,以顯示基督徒樸質,成熟,謹慎和尊重的標準。
  • 我們承諾,我們的神學信念和使命,在種族,膚色,性別,年齡,民族和族裔出身,或殘障的基礎上沒有差別待遇,並採取積極的措施抑制歧視騷擾和性騷擾,包括任何類型的暴力或不當行為。(參閱完整的虐待和性騷擾政策



达拉斯神学院的使命是, “装备敬畏神的仆人领袖,帮助他们借传讲神的话语,建立普世教会来荣耀祂。”


  • 我们委身于圣经性圣洁的模式,藉由独身或是一男一女神圣结合的基督徒婚姻上的忠诚表达我们的信念. (参阅完整的婚姻及人类性学政策)
  • 我们委身于维护无毒品,无酒精,和无烟品的环境,以示对神学院设备,事件,和活动的尊重,任何由于礼仪或是医药因素要在校园中使用酒精的例外情况必须通过行政单位核准。
  • 在酒精的使用上,我们委身于谨慎行使基督徒的自由,提防任何物质滥用,以免造成对身体的伤害,成瘾,或绊倒他人.(参阅完整酒精政策和问题解答)
  • 我们委身于禁戒烟品,控管物质,和任何电子替代品。
  • 我们承诺不论在就读神学院时或在未来的事奉上都会明智的使用上帝赋予我们的的财政资源。
  • 我们承诺致力于建立一个通过属灵操练,健康生活方式,并适当平衡的学习、工作、休息、事奉、休闲,对肢体和灵命做个好管家的群体。
  • 我们承诺维护合宜的外观和言谈,以显示基督徒朴质,成熟,谨慎和尊重的标准。
  • 我们承诺,我们的神学信念和使命,在种族,肤色,性别,年龄,民族和族裔出身,或残障的基础上没有差别待遇,并采取积极的措施抑制歧视骚扰和性骚扰,包括任何类型的暴力或不当行为。 (参阅完整的虐待和性骚扰政策


The seminary complies fully with the Family Educational Rights and Privacy Act of 1974 (FERPA) as amended. Students who believe they have been treated unfairly in relation to their student records may file a complaint with the Secretary of Education concerning alleged violations of FERPA by the seminary or its personnel at

Rights Under FERPA

The Family Educational Rights and Privacy Act (FERPA) afford eligible students certain rights with respect to their education records. (An “eligible student” under FERPA is a student who is 18 years of age or older or who attends a postsecondary institution.) These rights include the following:

• The right to inspect and review the student’s education records within 45 days after the day Dallas Theological Seminary receives a request for access. A student should submit to the Registrar a written request that identifies the record(s) the student wishes to inspect. The Registrar will make arrangements for access and notify the student of the time and place where the records may be inspected. If the Registrar does not maintain the records, the Registrar shall advise the student of the correct official to whom the request should be addressed.
• The right to request the amendment of the student’s education records that the student believes is inaccurate, misleading, or otherwise in violation of the student’s privacy rights under FERPA.
• A student who wishes to ask the school to amend a record should write the school official responsible for the record, clearly identify the part of the record the student wants changed, and specify why it should be changed. If the school decides not to amend the record as requested, the school will notify the student in writing of the decision and the student’s right to a hearing regarding the request for amendment. Additional information regarding the hearing procedures will be provided to the student when notified of the right to a hearing.
• The right to provide written consent before the university discloses personally identifiable information (PII) from the student’s education records, except to the extent that FERPA authorizes disclosure without consent. The school discloses education records without a student’s prior written consent under the FERPA exception for disclosure to school officials with legitimate educational interests. A school official is a person employed by Dallas Theological Seminary in an administrative, supervisory, academic, research, or support staff position (including law enforcement unit personnel and health staff); a person serving on the board of trustees; or a student serving on an official committee, such as a disciplinary or grievance committee. A school official also may include a volunteer or contractor outside of Dallas Theological Seminary who performs an institutional service of function for which the school would otherwise use its own employees and who is under the direct control of the school with respect to the use and maintenance of PII from education records, such as an attorney, auditor, collection agent, or a student volunteering to assist another school official in performing his or her tasks. A school official has a legitimate educational interest if the official needs to review an education record in order to fulfill his or her professional responsibilities for Dallas Theological Seminary.
• The right to file a complaint with the U.S. Department of Education concerning alleged failures by Dallas Theological Seminary to comply with the requirements of FERPA. The name and address of the office that administers FERPA is Family Policy Compliance Office U.S. Department of Education, 400 Maryland Avenue, SW, Washington, DC 20202

Directory Information

Dallas Theological Seminary considers the following as directory information:
• Student’s name
• Mailing address
• Email address
• Telephone listing
• Date and place of birth
• Photographs
• Dates of enrollment
• Major field of study
• Enrollment status (e.g., full-time or part-time)
• Classification
• Degrees earned
• Awards and honors received
• Participation in officially recognized activities
• The most recent previous educational agency or institution attended

Disclosure of Personally Identifiable Information (PII)

FERPA permits the disclosure of PII from students’ education records, without consent of the student, if the disclosure meets certain conditions found in §99.31 of the FERPA regulations. Except for disclosures to school officials, disclosures related to some judicial orders or lawfully issued subpoenas, disclosures of directory information, and disclosures to the student, §99.32 of FERPA regulations requires the institution to record the disclosure. Eligible students have a right to inspect and review the record of disclosures. A postsecondary institution may disclose PII from the education records without obtaining prior written consent of the student:
• To other school officials, including teachers, within Dallas Theological Seminary whom the school has determined to have legitimate educational interests. This includes contractors, consultants, volunteers, or other parties to whom the school has outsourced institutional services or functions, provided that the conditions listed in §99.31(a)(1)(i)(B)(1) – (a)(1)(i)(B)(2) are met. (§99.31(a)(1))
• To officials of another school where the student seeks or intends to enroll, or where the student is already enrolled if the disclosure is for purposes related to the student’s enrollment or transfer, subject to the requirements of §99.34. (§99.31(a)(2))
• To authorized representatives of the U. S. Comptroller General, the U. S. Attorney General, the U.S. Secretary of Education, or State and local educational authorities, such as a State postsecondary authority that is responsible for supervising the university’s State-supported education programs. Disclosures under this provision may be made, subject to the requirements of §99.35, in connection with an audit or evaluation of Federal- or State-supported education programs, or for the enforcement of or compliance with Federal legal requirements that relate to those programs. These entities may make further disclosures of PII to outside entities that are designated by them as their authorized representatives to conduct any audit, evaluation, or enforcement or compliance activity on their behalf. (§§99.31(a)(3) and 99.35)
• In connection with financial aid for which the student has applied or which the student has received, if the information is necessary to determine eligibility for the aid, determine the amount of the aid, determine the conditions of the aid, or enforce the terms and conditions of the aid. (§99.31(a)(4))
• To organizations conducting studies for, or on behalf of, the school, in order to (a) develop, validate, or administer predictive tests; (b) administer student aid programs; or (c) improve instruction. (§99.31(a)(6))
• To accrediting organizations to carry out their accrediting functions. ((§99.31(a)(7))
• To parents of an eligible student if the student is a dependent for IRS tax purposes. (§99.31(a)(8))
• To comply with a judicial order or lawfully issued subpoena. (§99.31(a)(9))
• To appropriate officials in connection with a health or safety emergency, subject to §99.36. (§99.31(a)(10))
• Information the school has designated as “directory information” under §99.37.
• To a victim of an alleged perpetrator of a crime of violence or a non-forcible sex offense, subject to the requirements of §99.39. The disclosure may only include the final results of the disciplinary proceeding with respect to that alleged crime or offense, regardless of the finding. (§99.31(a)(13))
• To the general public, the final results of a disciplinary proceeding, subject to the requirements of §99.39, if the school determines the student is an alleged perpetrator of a crime of violence or non-forcible sex offense and the student has committed a violation of the school’s rules or policies with respect to the allegation made against him or her. (§99.31(a)(14))
• To parents of a student regarding the student’s violation of any Federal, State, or local law, or of any rule or policy of the school, governing the use or possession of alcohol or a controlled substance if the school determines the student committed a disciplinary violation and the student is under the age of 21. (§99.31(a)(15))


I understand that when I register for any class at Dallas Theological Seminary (hereafter referred to as DTS) or receive a service from DTS I accept full responsibility to pay all tuition, fees and other associated costs assessed as a result of my registration and/or receipt of services. I further understand and agree that my registration and acceptance of these terms constitutes a promissory note agreement.

General Provisions

  1. My student account reflects a balance I owe for educational services obtained and the associated costs of attending DTS.
  2. DTS is an institution of higher education. As such, all or a portion of my student account is considered to be an educational loan offered for the sole purpose of financing an education and is not dischargeable in bankruptcy proceedings (U.S. Bankruptcy Code at 11 U.S.C. § 523(a)(8))
  3. This agreement will be in effect until I have fulfilled all financial obligations to DTS and DTS has terminated this agreement.
  4. I authorize DTS and its agents, representatives, attorneys and contractors (including collection agencies) to contact me through mobile phone, home phone and email including by way of text and automated message calls, for purpose of collecting any portion of my student financial obligation which is past due. I understand and agree that I am responsible for keeping DTS records up to date with my current physical address, email addresses, and phone numbers by following the procedure on the CampusNet Biographical Information page. Upon leaving DTS for any reason, it is my responsibility to provide DTS with updated contact information for purposes of continued communication regarding any amounts that remain due and owing to DTS. Furthermore, I understand that I may withdraw my consent to call my cell phone by submitting my request in writing to DTS or in writing to the applicable contractor or agent contacting me on behalf of DTS.
  5. I understand that DTS is bound by the Family Educational Rights and Privacy Act (FERPA) which prohibits DTS from releasing any information from my education record without my written permission.
  6. This agreement supersedes all prior understanding, representations, negotiations and correspondence between the student and DTS, constitutes the entire agreement between the parties with respect to the matters described, and shall not be modified or affected by any course of dealing or course of performance. This agreement may be modified by DTS if the modification is signed by me.

Student Billing

  1. I understand that DTS uses electronic billing as it’s official billing method, and therefore I am responsible for viewing and paying my balance on my student account statement by the scheduled due date. I further understand that failure to review my student account statement does not constitute a valid reason for not paying my bill on time. Student Account Statement information is available on CampusNet.
  2. I understand that administrative, clerical or technical billing errors do not absolve me of my financial responsibility to pay the correct amount of tuition, fees, and other associated financial obligations assessed as a result of my registration at DTS.
  3. I promise to pay DTS the principal and any late fees, fines, or penalties by the due dates stated on my student account and in applicable DTS catalogs and websites.
  4. If a payment made to my student account is returned by the bank for any reason, I agree to repay the original amount of the payment. A $25.00 fee will be charged after the 2nd returned payment. I understand that multiple returned payments and/or failure to comply with the terms of any payment plan or agreement I sign with DTS may result in cancellation of my classes and/or suspension of my eligibility to register for future classes. DTS is not liable for any returned payments due to incorrect bank account information supplied. DTS is not liable for any charges that your bank imposes on you as a result of your account being in an overdraft position, or below daily or monthly minimum required balance, or any other charges.
  5. I understand that I should sign up for direct deposit for refunds to be issued from my student account on the CampusNet Bank Info page. Otherwise a paper check will be issued.
  6. I understand that I must abide by DTS policies regarding withdrawal from classes. Withdrawal from DTS, whether voluntary or at the request of DTS, does not exempt me from payment in full for charges incurred while attending DTS. I understand and agree that withdrawal policies are incorporated herein by reference.
  7. I understand and agree that if I drop or withdraw from some or all of the classes for which I register, I will be responsible for paying all or a portion of tuition and fees in accordance with the published tuition refund schedule. I have read the terms and conditions of the published tuition refund schedule and understand those terms are incorporated herein by reference.

Financial Aid

  1. If I expect financial aid to pay all or part of my financial obligations to DTS, I understand that it is my responsibility to meet all requirements for disbursement to my student account. I understand that despite my expectations for payment from financial aid or other sources that I am ultimately responsible for all charges incurred.
  2. I agree to allow financial aid I receive to pay any and all charges assessed to my student account at DTS such as tuition, fees, etc. in accordance with the terms of the aid.
  3. I understand that my Financial Aid Award is contingent on my continued enrollment and attendance in each class. If I drop any class before completion, I understand that my financial aid eligibility may decrease and some or all of the financial aid awarded to me may be revoked. I agree to pay back DTS any amounts that I am not eligible for under applicable financial aid guidelines. I understand that any federal Title IV financial aid (Direct Loan) will first be applied to any outstanding balance on my account for tuition and fees. I authorize DTS to apply my Direct Loan financial aid to other charges such as bookstore charges and any other education related charges. It may also be used to pay for educationally related charges from a prior year that are $200 or less. I understand that this authorization will remain in effect until I rescind it by submitting my request to DTS in writing.

Delinquent Account/Collection

  1. I understand and agree that if I fail to pay my student account balance due to DTS by the scheduled due date, DTS will place a financial hold on my student account, preventing me from registering for future classes, requesting transcripts, or receiving my diploma.
  2. I understand and agree that if I fail to pay my student account balance by the scheduled due date, DTS will assess a late payment fee ($50 – one day after payment due date; increases to $100 through first week of term; increases to $150 through second week of term; an additional $20 per week on top of the $150 after second week of term. Maximum late fee charged is $230.).
  3. I understand and accept that if I fail to pay my student account balance due to DTS by the scheduled due date and fail to make acceptable payment arrangements to bring my account current, DTS may refer my delinquent account to a collection agency. I understand that I may be responsible for paying the collection agency fee together with all costs and expenses, including reasonable attorney’s fees, necessary for the collection of my delinquent account. Finally, I understand that my delinquent account may be reported to one or more of the national credit bureaus.

IRS Form 1098-T

  1. I agree to provide my Social Security number (SSN) or taxpayer identification number (TIN) to DTS upon request as required by Internal Revenue Service (IRS) regulations for Form 1098‐T reporting purposes. If I fail to provide my SSN or TIN to DTS, I agree to pay any and all IRS fines assessed as a result of my missing SSN/TIN. For foreign students, the form sent by the Bursar indicating foreign status and consequently no SSN must be signed, dated and returned to the Business Office.
  2. I consent to receive my annual IRS Form 1098‐T electronically from DTS. I understand that I can withdraw this consent or request a paper copy by following the instructions at


Entiendo que cuando me inscribo en cualquier clase en Dallas Theological Seminary (en lo sucesivo, DTS) o recibo un servicio de DTS, acepto toda la responsabilidad de pagar todas las matrículas, tarifas y otros costos asociados como resultado de mi inscripción y/o recepción de servicios. Además, entiendo y acepto que el inscribirme en clases y el aceptar estos términos constituye un acuerdo de pagaré.

Provisiones generales

  1. Mi cuenta estudiantil refleja el saldo que debo por los servicios educativos obtenidos y los costos asociados con asistir a DTS.
  2. DTS es una institución de educación superior. Como tal, toda o parte de mi cuenta estudiantil se considera un préstamo educativo ofrecido con el único propósito de financiar una educación y no se puede descargar en procedimientos de quiebra (Código de Quiebra de los EE. UU. En 11 U.S.C. § 523 (a) (8))
  3. Este acuerdo entrará en vigencia hasta que haya cumplido con todas las obligaciones financieras con DTS y DTS ha finalizado este acuerdo.
  4. Autorizo a DTS y sus agentes, representantes, abogados y contratistas (incluyendo a las agencias de cobro) a que me contacten a través del teléfono móvil, el teléfono de casa y el correo electrónico, incluso mediante mensajes de texto y llamadas mensajes automáticas, con el fin de recopilar cualquier parte de mis obligaciones financieras con cuales no he cumplido como estudiante. Entiendo y acepto que soy responsable de mantener actualizados los records de DTS con mi domicilio actual, direcciones de correo electrónico y números de teléfono por medio del procedimiento en la página de Información Biográfica de CampusNet. Al darme de baja de mi programa de DTS por cualquier motivo, es mi responsabilidad proporcionarle a DTS información de contacto actualizada con el fin de mantener una comunicación continua con respecto a los montos pendientes y debidos a DTS. Además, entiendo que puedo retirar mi consentimiento para llamar a mi teléfono celular a través de una petición por escrito a DTS o al contratista o agente correspondiente que se comunique conmigo en nombre de DTS.
  5. Entiendo que DTS está sujeto a la Ley de Privacidad y Derechos Educativos de la Familia (FERPA) que prohíbe a DTS divulgar cualquier información de mi record educativo sin mi permiso por escrito.
  6. Este acuerdo reemplaza toda comprensión previa, representaciones, negociaciones y correspondencia entre el estudiante y DTS, constituye el acuerdo completo entre las partes con respecto a los asuntos descritos, y no debe ser modificado ni afectado por ningún curso de negociación o curso de desempeño. Este acuerdo puede ser modificado por DTS si la modificación está firmada por mí.

Facturación de estudiantes

  1. Entiendo que DTS usa la facturación electrónica como su método de facturación oficial y, por lo tanto, soy responsable de ver y pagar mi saldo en el estado de cuenta del estudiante antes de la fecha límite. Además, entiendo que el no revisar el estado de cuenta del estudiante no constituye una razón válida para no pagar mi factura a tiempo. La información del estado de cuenta del estudiante está disponible en CampusNet.
  2. Entiendo que los errores administrativos o errores técnicos de la facturación no me eximen de mi responsabilidad financiera de pagar el monto correcto de la matrícula, aranceles y otras obligaciones financieras asociadas que se cobren como resultado de mi inscripción en DTS.
  3. Prometo pagar a DTS el capital y cualquier recargo, multas o penalidades por demora para las fechas de vencimiento que figuran en mi cuenta estudiantil y en los catálogos y sitios web correspondientes de DTS.
  4. Si el banco devuelve un pago realizado a mi cuenta estudiantil por algún motivo, acepto reembolsar el monto original del pago. Se cobrará una tarifa de $25.00 USD después del segundo pago devuelto. Entiendo que los múltiples pagos devueltos y/o el incumplimiento de los términos de cualquier plan de pago o acuerdo que firmé con DTS pueden resultar en la cancelación de mis clases y/o la suspensión de mi elegibilidad para inscribirme en clases en el futuro. DTS no es responsable de ningún pago devuelto debido a la información de cuenta bancaria suministrada incorrectamente. DTS no es responsable de ningún cargo que mi banco me imponga como resultado de que mi cuenta se encuentre en una posición de sobregiro, o por debajo del saldo mínimo diario o mensual requerido, o cualquier otro cargo.
  5. Entiendo que debo registrarme para un depósito directo para que cualquier reembolso sea emitido desde mi cuenta estudiantil a mi cuenta bancaria en la página de CampusNet bajo Bank Info. Si no me inscribo para depósito directo, se emitirá un cheque en papel.
  6. Entiendo que debo cumplir con las políticas de DTS con respecto al retiro de clases. El retiro de DTS, ya sea voluntario o a pedido de DTS, no me exime del pago total de los cargos incurridos mientras asistía a DTS. Entiendo y acepto que las políticas de retiro se incorporan aquí como referencia.
  7. Entiendo y acepto que si abandono o me doy de baja de algunas o todas las clases en las que me inscribo, seré responsable de pagar la totalidad o una parte de la matrícula y las tarifas de acuerdo con el programa de reembolso de matrícula publicado. He leído los términos y las condiciones del programa de reembolso de matrícula publicado y esos términos se incorporan aquí por referencia.

Ayuda Financiera

  1. Si espero que la ayuda financiera pague la totalidad o parte de mis obligaciones financieras con DTS, entiendo que es mi responsabilidad cumplir con todos los requisitos para el desembolso a mi cuenta estudiantil. Entiendo que a pesar de mis expectativas de pago de la ayuda financiera u otras fuentes, soy el responsable final de todos los cargos incurridos.
  2. Estoy de acuerdo en permitir que la ayuda financiera que reciba pague todos los cargos cobrados a mi cuenta estudiantil en DTS, como matrícula, cuotas, etc., de acuerdo con los términos de la ayuda.
  3. Entiendo que mi Premio de Ayuda Financiera depende de mi inscripción y asistencia continuas en cada clase. Si abandono cualquier clase antes de terminar, entiendo que mi elegibilidad para la ayuda financiera puede disminuir y que parte o toda la ayuda financiera que se me otorgó puede ser revocada. Estoy de acuerdo en devolverle a DTS cualquier monto que no sea elegible según las pautas de ayuda financiera aplicables. Entiendo que cualquier ayuda financiera federal del Título IV (Préstamo Directo) se aplicará primero a cualquier saldo pendiente en mi cuenta para la matrícula y las tarifas. Autorizo a DTS para que aplique mi ayuda financiera de Préstamo Directo a otros cargos, como los cargos de la biblioteca y cualquier otro cargo relacionado con mi educación. También se puede usar para pagar cargos relacionados con la educación de un año anterior que son de $200 USD o menos. Entiendo que esta autorización permanecerá en vigencia hasta que la rescinda presentando a DTS una petición por escrito.

Cuenta Delincuente/Colección

  1. Entiendo y acepto que si no pago el saldo de mi cuenta estudiantil adeudado a DTS para la fecha límite, DTS colocará una retención financiera en mi cuenta estudiantil, evitando que me inscribe para futuras clases, solicite transcripciones o reciba mi título.
  2. Entiendo y acepto que si no pago el saldo de mi cuenta estudiantil antes de la fecha límite, DTS aplicará un cargo por pago tardío ($50 USD – un día después de la fecha límite; aumenta a $100 USD hasta la primera semana de plazo; aumenta a $150 USD hasta la segunda semana de plazo; un cobro adicional de $20 USD por semana, además de los $150 después de la segunda semana de plazo. El cargo por recargo máximo que se cobra es de $230.)
  3. Entiendo y acepto que si no pago el saldo adeudado de mi cuenta estudiantil a DTS antes de la fecha límite y no hago los arreglos de pago aceptables para actualizar mi cuenta, DTS puede remitir mi cuenta a una agencia de cobro. Entiendo que puedo ser responsable de pagar el arancel de la agencia de cobro junto con todos los costos y gastos, incluyendo los honorarios razonables de los abogados necesarios para el cobro de mi cuenta. Finalmente, entiendo que mi cuenta puede ser reportada a una o más de las agencias de crédito nacionales.

Formulario 1098-T del IRS

  1. Estoy de acuerdo en proporcionar mi número de Seguro Social (SSN) o mi número de identificación de contribuyente (TIN) a DTS, según lo exijan los reglamentos del Servicio de Impuestos Internos (IRS) para los propósitos de informe del Formulario 1098-T. Si no proporciono mi SSN o TIN a DTS, acepto pagar todas y cada una de las multas del IRS evaluadas como resultado de no proporcionar mi SSN/TIN. Para los estudiantes extranjeros, el formulario enviado por el Tesorero que indica el estado extranjero y, por lo tanto, ningún SSN debe ser firmado, fechado y devuelto a la Oficina de Negocios.
  2. Doy mi consentimiento para recibir mi Formulario 1098 -T del IRS anual en forma electrónica de DTS. Entiendo que puedo retirar este consentimiento o solicitar una copia en papel siguiendo las instrucciones en



我了解當我在達拉斯神學院(以下簡稱DTS)註冊任何課程或接受DTS 提供的服務時,我接受全部的責任付清所有因此產生的學費、雜費和其它相關費用。我也理解並同意,我的課程註冊和接受這些條款構成了本票的協議。


  1. 我的學生帳戶反映了我從DTS得到教育類服務和相關項目的費用。
  2. DTS 是一所高等教育學府,因此,我的學生帳戶中所有或部分款項可視為是純為教育目的而給的貸款,因此在在宣告破產的程序中不能卸除這筆債務 (美國破產法第11 章U.S.C. § 523(a)(8))
  3. 這個協議有效至我履行了對DTS 所有的財務義務而且DTS 終止了這個協議。
  4. 我授權DTS 及其代理人、代表、律師和承包商(包括債務機構)可以通過手機、家庭電話和電子郵件與我聯繫,包括通過短信和自動信息電話,以收取我逾期的學生財務義務的任何部分。 我理解並同意我有責任按照CampusNet個人信息網頁上的步驟,使DTS保有我當前的確實居住地址,電子郵件地址和電話號碼。 不論是何原因離開DTS,我有責任向DTS提供最新的聯繫信息,以便繼續就積欠DTS的任何餘款進行溝通。 此外,我了解我可以通過提交書面請求向DTS或代表DTS聯繫我的承包商或代理撤消可以撥打我的手機的承諾。
  5. 我了解DTS受家庭教育權利和隱私法案(FERPA)的約束,該法案禁止DTS在未經我的書面許可的情況下從我的教育記錄中發布任何信息。
  6. 本協議取代學生與DTS之間所有先前的理解,陳述,談判和通信,構成雙方就所述事項達成的完整協議,不得因任何過程或績效而受到修改或影響。如果修改有我的簽署,DTS可以修改此協議。


  1. 我了解DTS使用電子帳單作為正式的帳單方式,因此我有責任在預定的截止日期之前查看和支付我的學生帳戶欠款餘額。我也了解,未能查看我的學生帳戶並不構成逾時支付帳單的正當理由。學生帳戶報表可以在CampusNet上取得。
  2. 我了解行政、文書或結算技術錯誤不能免除我的財務責任。一旦我在DTS註冊課程,我就有付正確數額的學費、費用,和其他相關財務的義務。
  3. 我保證在我的學生賬戶和適用的DTS目錄和網站上規定的截止日期之前向DTS支付本金和任何滯納金,或罰款。
  4. 如果銀行因任何原因退回了對我的學生賬戶的付款,我同意償還原始付款金額。 第二次退款後將收取25.00美元的費用。我了解多次退回付款和/或未遵守我與DTS簽署的任何付款計劃或協議的條款可能會導致我的課程被取消和/或暫停我註冊未來課程的資格。 DTS不為任何因提供的銀行帳戶信息不正確而退回的付款負責。 如果因您的帳戶處於透支狀態,或低於每日或每月最低要求或任何其他費用導致您的銀行對您徵收任何費用,DTS不對此負責。
  5. 我了解我應該在CampusNet“銀行信息”頁面上註冊,可讓學生帳戶的退款直接存入銀行, 若沒有註冊銀行信息,否則將以紙值支票退款。
  6. 我了解我必須遵守DTS有關退課的規定。無論是自願還是應DTS的要求退課,都不能免除我在參加DTS時產生的費用。 我了解並同意在此處參照的退課規定。
  7. 我了解並同意,如果我退出或撤銷我註冊的部分或全部課程,我將負責按照公佈的學費退款時間表支付全部或部分學費。我已閱讀發佈的學費退款時間表有關的條款和條件,並了解這些條款已參照引用於此。


  1. 即使我期望有助學金支付我在DTS的所有或是部分費用,我有責任償付我的學生賬戶的所有支付要求。我明白儘管我希望從助學金或其他來源得到經濟援助,我仍然需要為我的學生帳戶裡所有費用負責。
  2. 我同意用我的助學金支付我在DTS的學生帳戶裡的部分或是所有費用,例如學費與其他費用等,依照助學金的規定。
  3. 我知道我的助學金要求我持續註冊並且上課。如果我中途退課,我知道我的助學金資格可能會被部分或是全部取消。我同意依照助學金規定,賠償DTS我不合資格的金額。我了解任何聯邦Title IV財務援助(直接貸款)將首先用於我的帳戶中的任何未結清的學費和費用。我授權DTS用我的學生貸款支付其他費用,例如教科書與其他教育相關費用。也可以支付前一年$200以下與教育相關的費用。我明白這樣的授權持續有效,除非我提交書面請求要求DTS取消授權。


  1. 我明白並且同意如果我在期限內沒有付清學生帳戶內的款項, DTS會限制我繼續註冊, 申請成績單, 或拿學位。
  2. 我明白並同意如果我在期限內沒有付清學生帳戶內的款項,DTS會收取遲繳費用($50-遲繳一天;增加到$100第一周;增加到$150第二周;每周上加$20至多$230。)
  3. 我明白並同意如果我在期限內沒有付清學生帳戶內的款項,也沒有安排分期付款,DTS可能把我的欠款轉給要債公司。我明白我有責任支付所有款項,費用,包括所需要的律師費。最後,我明白我的欠款歷史可能會記錄在國家信用局。 

IRS Form 1098-T

  1. 我同意提供我的社會安全號碼(SSN)或是繳稅號碼(TIN)給DTS,因國稅局的要求為符合填寫1098-T表格的要求。如果我沒有提供SSN或是TIN給DTS,我同意支付因此造成的國稅局罰款. 會計部寄給外國學生的表格中,由於外國身分而沒有SSN,學生必須簽名,填寫日期,並繳回辦公室。
  2. 我同意從DTS以電子版形式收到國稅局每年的1098-T表格。我明白我可以撤銷這份同意並遵照www.tsc1098t.com指示要求紙值版形式。


  • We believe that all matters of faith and conduct must be evaluated on the basis of the Bible, the Word of God, which is our inspired, infallible, and inerrant guide. (2 Timothy 3:16–17). Since the Bible speaks to the nature of human beings and their sexuality, it is imperative that we correctly understand and articulate what the Bible teaches on these matters.
  • We believe God has ordained and created marriage to exist between one man and one woman, with absolute marital fidelity. The Bible sets forth specific home and family values, which include the distinct roles of husbands and wives, fathers and mothers, and children. It is our firm conviction that we uphold the dignity of each individual as we embrace the unchanging and longstanding principles of scriptural truth.

Our Religious Beliefs

Based on Holy Scripture and the constant moral teaching of the universal Church, we believe:

  • Marriage — Dallas Theological Seminary (DTS) defines marriage as the permanent, exclusive, comprehensive, and conjugal “one flesh” union of one man and one woman, intrinsically ordered to procreation and biological family, and in furtherance of the moral, spiritual, and public good of binding father, mother, and child. (Genesis 1:27-28; Genesis 2:18-24; Matthew 19:4-9; Mark 10:5-9; Ephesians 5:31-33)
  • Sexual Immorality — DTS believes that sexual acts outside marriage are prohibited as sinful. Consequently, DTS students, faculty, administration, and staff must resist and refrain from any and all sexual acts outside marriage — including but not limited to co-habitation, adultery, fornication, incest, zoophilia, pornography, prostitution, voyeurism, pedophilia, exhibitionism, sodomy, polygamy, polyamory, sologamy, or same-sex sexual acts. (Exodus 20:14; Leviticus 18:7-23; Leviticus 20:10-21; Deuteronomy 5:18; Matthew 15:19; Matthew 5:27-28; Matthew 15:19; Romans 1:26-27; 1 Corinthians 6:9-13; 1 Thessalonians 4:3; Hebrews 13:4; Galatians 5:19;Ephesians 4:17-19; Colossians 3:5)
  • Sexual Identity — DTS believes that God created mankind in His image: male (man) and female (woman), sexually different (defined as an individual’s immutable sex as objectively determined by genetics or physiology present by or before birth) but with equal personal dignity. Consequently, DTS students, faculty, administration, and staff must affirm their biological sex and refrain from any and all attempts to physically change, alter, or disagree with their created predominant biological sex — including but not limited to elective sex-reassignment, transvestite, transgender, or non-binary “genderqueer” acts or conduct. (Genesis 1:26-28; Romans 1:26-32; 1 Corinthians 6:9-11)
  • Sexual Orientation — DTS believes that God created and ordered human sexuality for the permanent, exclusive, comprehensive, and conjugal “one flesh” union of man and woman, intrinsically ordered to procreation and biological family, and in furtherance of the moral, spiritual, and public good of binding father, mother, and child. Consequently, DTS students, faculty, administration, and staff must affirm the sexual complementarity of man and woman and resist the temptations of same-sex sexual attractions and refrain from any and all same-sex sexual acts or conduct, which are evidences of the whole world groaning under sin and are outside of God’s designed order for human flourishing and His Glory. (Genesis 1:27; Genesis 2:24; Matthew 19:4-6; Mark 10:5-9; Romans 1:26-27; 1 Corinthians 6:9-11; Ephesians 5:25-27; Revelation 19:7-9; Revelation 21:2)
  • Sexual Redemption — DTS believes that all have sinned and fall short of the glory of God and therefore redemption, forgiveness, and spiritual cleansing is available for all sins. Consequently, DTS students, faculty, administration, and staff must welcome and treat with respect, compassion, and sensitivity all who experience same-sex attractions or confess sexually immoral acts but are committed to resisting sexual temptation, refraining from sexual immorality, and conforming their behavior to the DTS Statement on Marriage and Human Sexuality. (Matthew 11:28-30; Romans 3:23; Ephesians 2:1-10; 1 Corinthians 10:13; Hebrews 2:17-18; Hebrews 4:14-16; 1 John 1:9)
  • Celibacy — DTS believes that Holy Scripture grants two life-enhancing options for human sexual behavior: (1) the conjugal “one flesh” marital union of one man and one woman, and (2) celibacy. Either is a gift from God, given as He wills for His glory and the good of those who receive and rejoice in His gift to them. Celibacy and faithful singleness is to be celebrated and affirmed within the Seminary. (Genesis 1:27-28; 2:18, 21-24; Isaiah 54:1; 56:3-5; Matthew 19:4-6; Mark 10:5-8;Hebrews 13:4; 1 Corinthians 7:1-8; Matthew 19:12; 1 Corinthians 12:12-13; Romans 12:10; 1 Timothy 5:1-2)


All of our students, employees, administration, and volunteers must affirm and adhere to this doctrinal and religious absolute Statement on Marriage and Human sexuality to qualify for involvement with DTS.  This is necessary to accomplish our religious mission, goals, and purpose.  Behavior or counter-witnessing that does otherwise will impede and burden our integrity and religious mission.  We believe that God’s grace can wipe the slate clean of guilt and sin, though the consequences are still incurred. 


The Bible is the inspired and infallible Word of God, acting as the source of authority over morality, our beliefs, Christian lifestyle and conduct. The Board of Incorporate Members is charged with the ministerial responsibility of Biblical interpretation and promulgating religious policy. The Board of Incorporate Members will determine life application as well as final matters relating to institutional theology, philosophy, Christian practice, faith, divine truth, morality, and theological and doctrinal resolutions.


  • Nosotros creemos que todos los asuntos de la fe y la conducta deben ser evaluadas de acuerdo a la Biblia, la Palabra de Dios, la cual es nuestra guía inspirada e infalible. (2 Timoteo 3:16-17). Ya que la Biblia habla de la naturaleza de los seres humanos y su sexualidad, es imperativo entender correctamente y expresar lo que enseña la Biblia sobre estos asuntos.
  • Nosotros creemos que Dios ha ordenado y creado que el matrimonio existe entre un hombre y una mujer, con fidelidad matrimonial absoluta. La Biblia describe valores específicos acerca del hogar y de la familia, los cuales incluyen los distintos roles de los esposos y sus esposas, padres y madres, e hijos. Creemos firmemente que debemos mantener la dignidad de cada individuo mientras aceptamos los principios invariables y antiguos de la verdad bíblica.

Nuestras creencias religiosas-espirituales

Según la Escritura Sagrada y la enseñanza constante de la iglesia universal, creemos:

  • El matrimonio — el Seminario Teológico de Dallas (DTS) define el matrimonio como una unión permanente, exclusiva, completa, y conyugal “de una carne” entre un hombre y una mujer ordenada intrínsecamente para la reproducción y la familia biológica, y la fomentación del bien moral, espiritual, y público de unir el padre, la madre, y el hijo. (Génesis 1:27-28; Génesis 2:18-24; Mateo 19:4-9; Marco 10:5-9; Efesios 5:31-33 )
  • La inmoralidad — DTS cree que los actos sexuales fuera del matrimonio son prohibidos como pecado. Consecuentemente, los estudiantes, los profesores, la administración y el personal de DTS deben resistir y abstenerse de cualquier y todo acto sexual fuera del matrimonio — incluyendo, pero no limitado a: la cohabitación, el adulterio, la fornicación, el incesto, la zoofilia, la pornografía, la prostitución, el voyerismo, la pedofilia, el exhibicionismo, la sodomía, la poligamia, el polyamor, el matrimonio personal, o actos sexuales del mismo sexo. (Éxodo 20:14; Levítico 18:7-23; Levítico 20:10-21; Deuteronomio 5:18; Mateo 15:19; Mateo 5:27-28; Mateo 15:19; Romanos 1:26-27; 1 Corintios 6:9-13; 1 Tesalonicenses 4:3; Hebreos 13:4; Gálatas 5:19; Efesios 4:17-19; Colosenses 3:5 )
  • La identidad sexual — DTS cree que Dios creó al ser humano a su imagen: varón (hombre) y hembra (mujer), diferente sexualmente pero con igualdad de dignidad personal. Por lo tanto, los estudiantes, los profesores, la administración, y los empleados de DTS deben afirmar su sexo biológico y abstenerse de cualquier y todo intento de físicamente cambiar, ajustar, o no estar de acuerdo con su creado sexo biológico predominante — incluyendo, pero no se limita a la electiva de cambio de sexo, actos o conducta travestido, transexual, o “genderqueer” no-binaria. (Génesis 1:26-28; Romanos 1:26-32; 1 Corintios 6:9-11)
  • La orientación sexual — DTS cree que Dios creó y ordenó la sexualidad humana para la unión permanente, exclusiva, completa, y conyugal “de una carne” entre un hombre y una mujer ordenada intrínsecamente para la reproducción y familia biológica, y la fomentación del bien moral, espiritual, y público de unir el padre, la madre, y el hijo. Por lo tanto, los estudiantes, los profesores, la administración, y los empleados de DTS deben afirmar la sexualidad complementaria entre un hombre y una mujer y resistir a la tentación de la atracción del mismo sexo y abstenerse de cualquier y todo/a acto o conducta del mismo sexo, los cuales son evidencias de todo el mundo gimiendo bajo el pecado y están fuera del orden diseñado por Dios para la prosperidad humana y su gloria. (Génesis 1:27; Génesis 2:24; Mateo 19:4-6; Marcos 10:5-9; Romanos 1:26-27; 1 Corintios 6:9-11; Efesios 5:25-27; Apocalipsis 19:7-9; Apocalipsis 21:2)
  • La redención sexual — DTS cree que todos han pecado y están destituidos de la gloria de Dios y por lo tanto, la redención, el perdón, y la purificación espiritual está disponible para todos los pecados. Por lo tanto, los estudiantes, los profesores, la administración, y los empleados de DTS deben recibir y tratar con respeto, compasión, y sensibilidad a todos que sienten atracciones al mismo sexo o confiesan actos de inmoralidad sexual pero quienes se han comprometido a resistir la tentación sexual, absteniéndose de la inmoralidad sexual, y conformando su conducta a de declaración sobre el matrimonio y la humanidad sexual de DTS. (Mateo 11:28-30; Romanos 3:23; Efesios 2:1-10; 1 Corintios 10:13; Hebreos 2:17-18; Hebreos 4:14-16; 1 Juan 1:9 )
  • El celibato — DTS cree que el Espíritu Santo concede dos opciones para la conducta de la sexualidad humana que dan vida: (1) la unión conyugal “de una carne” entre un hombre y una mujer, y (2) el celibato. Cualquiera de los dos es un regalo de Dios, dado como él quiera para su gloria y el bien de los que lo recibirán y se regocijarán en su regalo para ellos. El celibato y la soltería deben ser celebrados y afirmados dentro del seminario. (Génesis 1:27-28; 2:18; 21:24; Mateo 19:4-6; Marcos 10:5-8; Hebreos 13:4; 1 Corintios 7:1-8; Mateo 19:12; Mateo 19:12; Romanos 12:10; 1 Timoteo 5:1-2)


  • 我們相信一切有關信仰和行為的事,都必須以聖經為衡量的基礎;聖經是上帝的話,是神所默示的,是絕對可靠和無誤的指示。(提摩太後書三:16-17)。由於聖經提到人的本質和人類性學,因此我們必須正確地去理解和闡明聖經對這些方面的教導。

  • 我們相信上帝所命定和設立的婚姻,乃是一男一女的結合,並且絕對忠誠於此婚姻。聖經很具體地陳明家庭的價值,包括丈夫和妻子的不同角色、父親和母親的不同角色、以及子女的角色。我們堅信當我們接受持久不變的聖經真理原則時,便會維護每一個人的個人尊嚴。



  • 婚姻 — 達拉斯神學院 (達神) 定義婚姻為一男一女、永久的、排外的、全面的、夫妻間「一體」的聯合,其本質安排是要去繁殖建立家庭,並且藉著將父親、母親、和子女連結在一起,促進道德、屬靈、和公眾的利益。(創世記一:27-28;創世記二:18-24;馬可福音十:5-9;馬太福音十九:4-9;以弗所書五:31-33 )

  • 淫亂 — 達神相信婚姻以外的性行為都是罪,是必須禁止的。因此,達神的學生、教師、行政人員、及員工,都必須抗拒和避免一切在婚姻以外的性行為 — 其中包括但不局限於同居、通姦、私通、亂倫、獸姦、色情物品、賣淫、偷窺、戀童、裸露、雞姦、一夫多妻、多重關係、自婚、或同性性行為。(出埃及記二十:14;利未記十八:7-23;利未記二十:10-21;申命記五:18;馬太福音五:27-28;馬太福音十五:19;羅馬書一:26-27;哥林多前書六:9-13; 帖撒羅尼迦前書四:3;希伯來書十三:4;加拉太書五:19;以弗所書四:17-19;歌羅西書三:5)

  • 性身份 — 達神相信上帝按自己的形像造人:造男性 (男) 和造女性 (女),性別雖不同,但卻有著同等的個人尊嚴。因此,達神學生、教師、行政人員、及員工,必須承認其原生性別,切莫試圖違背他們的原生性別,或作任何身體方面的改變 — 其中包括但不局限於選擇性的變性、作異性打扮、變性、或非二元性的「跨性別」行為。(創世記一:26-28;羅馬書一:26-32;哥林多前書六:9-11)

  • 性取向 — 達神相信神創造人類性別,並且命定它是一男一女、永久的、排外的、全面的、夫妻間「一體」的聯合,其本質安排是要去繁殖建立家庭,並且藉著將父親、母親、和子女連結在一起,促進道德、屬靈、和公眾的利益。因此,達神學生、教師、行政人員、及員工,必須確認男女在性方面是互補的,並且抗拒同性吸引的引誘,以及避免任何同性的性行為,因為這些是全地都在罪中一同歎息勞苦,違反神為著人類的興旺和祂自己的榮耀所定的計劃的明證。( 創世記一:27;創世記二:24;馬太福音十九:4-6;馬可福音十:5-9;羅馬書一:26-27;哥林多前書六:9-11;以弗所書五:25-27;啟示錄十九:7-9;啟示錄二十一:2)

  • 性方面的救贖 — 達神相信人人都有罪,虧缺了神的榮耀,所以,一切的罪都可以得到救贖、赦免、和屬靈的潔淨。因此,達神學生、教師、行政人員、及員工,必須對那些有同性吸引,或承認曾犯不道德性行為,但卻承諾去抗拒性慾的引誘,避免淫亂,以及願意在行為上符合達神對婚姻和人類性學之聲明的人,予以接受,並且以敬重、同情、和敏銳的態度對待他們。(馬太福音十一:28-30;羅馬書三:23;以弗所書二:1-10;哥林多前書十:13;希伯來書二:17-18;希伯來書四:14-16;約翰一書一:9)

  • 獨身 — 達神相信聖經對人類的性行為提供了兩個使人快樂滿足的選擇:(1)一男一女夫妻之間「一體」的婚姻結合,以及 (2) 獨身。這二者都是神的恩賜,是祂為著自己的榮耀,按著自己的旨意賦予給人,叫那些欣然接受祂恩賜的人,得著益處。獨身且忠誠地保持單身的人,在神學院中是值得被正面肯定的。(創世記一:27-28;二:18,21-24;以賽亞書五十四: 1;五十六:3-5;馬太福音十九:4-6;馬可福音十:5-8;希伯來書十三:4;哥林多前書七:1-8;馬太福音十九:12;哥林多前書十二:12-13;羅馬書十二:10;提摩太前書五:1-2 )

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Letter of Introduction

Recently one of our professors asked students what experience here at Dallas Theological Seminary surprised them the most. Expecting them to answer with generic observations about seminary life, the prof was impressed when one student said, “As I learned biblical anthropology and the ramifications of humanity’s creation in the image of God, I began to change both in how I think about and how I treat others.” This statement implies two things. First, it implies that there are competing and differing theologies—those biblical and those not. Christians strive for a theology based on who God is and what He has revealed through His inspired and inerrant Word (2 Tim 3:16). Yet it also implies another reality: theology is something we do, not just something we believe. Theology is not simply a conviction of fact, but also that of action. It should be belief in motion. And today, a critical debate concerns such discussions about anthropology.

Our triune God’s clear statement about humanity’s inherent dignity (Gen. 1:26–27) does indeed have enormous ramifications for how we treat one another. Yet we who seek to follow biblical precepts have often fallen far short of God’s blueprint for how we, as members united in the same body, are to interact—we have not loved our neighbors as ourselves or as Christ has loved us (Mark 12:31; John 13:34).   

God’s people today, like those in the church of Galatia, have consistently struggled to celebrate our unique, God-given differences of ethnicity, socioeconomic status, and gender (Gal. 3:28, 5:26). Instead, we have constructed systems and engaged in practices, both consciously and unconsciously, that have prioritized some people over others. So rather than being known for our love, Christians have failed to love on such a scale that we’ve at times made headlines.

Our own institution recognizes that we have injured fellow believers through discrimination—both intentionally and unintentionally through actions and silence. We publicly repent and will continue to do so. We acknowledge our brokenness and state our continued quest to grow as God would have us grow. Yet we also know that healing does not come through a one-time or even once-a-year acknowledgment of wrongdoing. Rather, we are actively seeking ways to listen to those we have wronged, acknowledge our faults, learn from the past, and incorporate policies and practices that are not only absent of injury but that contribute to human flourishing. Why? Because a good biblical theology requires such action.

One of our vehicles for doing so was the creation of two ad hoc committees: one to craft Dallas Theological Seminary’s Unity, Diversity, and Community Statement and another to pray for that committee throughout the process. These committees were intentionally diverse in their make-up. And the document they crafted arose from the need for a clear response to tensions in our society in general and specifically in the body of Christ, including within the walls of our own institution. As Christ-followers we long to reflect His beauty both within our own campuses, and without.

During the past nine months as we have been working on this document, scores of women and men across the country have come forward with stories of abuse. Many used the hashtag #MeToo, which owes its origins to activist Tarana Burke’s work in raising awareness of sexual abuse and offering support to young women and girls. Sadly, a #ChurchToo hashtag followed, and with it multiple stories of sexual abuse and sexism within the Body of Christ. And there are many other hashtags which highlight stories of racial discrimination as well as other forms of abuse and harassment, even among the Christian community. Such movements have revealed many hidden secrets and have exposed unimaginable pain. We cry with those who hurt.

We condemn, in the strongest possible terms, all forms of abuse, discrimination, and harassment, including any Christian’s abuse of power.

We are complementary by design; thus, we need each other with our beautiful differences. As an institution committed to training Christians to more effectively minister and in view of the incredible possibilities for ministry in the body of Christ, we affirm for every student, regardless of gender, ethnicity, race, nationality or socioeconomic status, the opportunity to be trained at the highest levels of graduate theological education.

At Dallas Theological Seminary, we seek to clarify our commitment to biblical teaching. We believe that all humans individually bear God’s image. But the full range of image-bearing requires male and female partnering together, whether in marriage, the marketplace, or in ministry. This includes the sex-specific responsibilities assigned by God in the Scripture in order to accomplish our mission of filling the earth with His worshipers.

DTS intends to foster a learning community in which men and women from all ethnicities and cultures prepare for a wide array of ministries. In this community, DTS affirms the value of learning alongside each other and from each other in mutual respect for one another. This means DTS offers equally to women and men the same full range of educational experiences, including formal study in courses such as Bible, theology, and Biblical languages; skills development in areas such as evangelism, disciple-making, counseling, teaching, and preaching; and engagement in all facets of educational experiences offered on the DTS campus and through strategic partnerships. This broad range of learning experiences is designed to prepare students for ministry that is guided by Scripture and fit to each person’s respective gifts, skills, calling, and responsibilities.

The following is Dallas Theological Seminary’s statement on diversity—a statement that is both biblically and theologically rooted. We plan to implement this statement on unity and diversity not only in word, but in deed, with our faculty, staff, and students as well as increase the training provided to them.  It is our prayer that as a result, people will know we are Christians by our love. 

Full Statement 

I. Preamble: Scope and Purpose

This document contains a biblical-theological statement intended to express the theological message of the Bible as it relates to unity and diversity in community. This statement attempts to explain the Bible in its own terms and categories rather than to translate biblical categories into systematic or dogmatic ones. As such, this document does not directly address the numerous contemporary issues to which its biblical-theological principles rightly apply. Nevertheless, this statement forms the biblical foundation for evaluating and addressing past, present, and future issues related to unity, diversity, and community.

Although God desires that his estranged creatures be reconciled to him (2 Cor 5:20), he also has designs on the entire cosmos— “to bring unity to all things in heaven and on earth under Christ” (Eph 1:10). Yet neither of these concerns, the Godward and the cosmological, is the focus of this biblical-theological statement. The concern here is singular and tightly circumscribed: unity among or between human beings as they live and function within various communities (e.g., Eph 2:14–22). Thus, the focal point is horizontal unity—that which exists or alternatively that which is absent among or between the members of a given community.



The biblical concept of “unity” or “unitedness,” does not simply mean the absence of hostility (Eph 2:14–18). Rather, it refers to a harmony of spirit and attitude and a deep and enduring sense of belonging marked by love for one another (Rom 12:3–11; Phil 2:1–5). It includes peace and solidarity, freedom from conflict, dissension, division, and strife (Rom 14:1–15:13; 2 Tim 2:24) and incorporates mutual concern, care, and acceptance (Eph 4:16, 32). It is predicated on love and creates a singleness of purpose that combines individual members into an integrated whole (Rom 15:6; 1 Cor 12:4–30).


Diversity is the condition or state of being diverse (different). It denotes variety. It is the opposite of uniformity or sameness, not unity. The converse of unity is disunity, rather than diversity.

Diversity is praiseworthy when it displays God’s glorious and creative design, when it reveals complementary responsibilities and roles, and when it manifests a cohesive division of labor (1 Cor 12). When it manifests itself as division and distrust that destroy unity and singleness of purpose, it is regrettable (Rom 14). Diversity for the sake of diversity runs a perilous risk. It is not a self-authenticating virtue. Ethnic, social, cultural distinctions are irrelevant in determining whether one is member of God’s people (Gal 3:28). There is a fundamental unity among all those who are united to Christ. Yet, such equality as members of God’s family does not erase all social distinctions.

Still further, as an expression of independence, self-promotion, and limitless freedom, diversity often draws divine ire. Diversity has divinely-circumscribed limits, and it is not necessarily to be extolled simply for its own sake. Diversity that originates in God’s creation and plan is wholesome and good. Diversity, as a human invention, is often an imposter—a destructive rogue who distorts God-ordained variety. Thus, the Bible allows for a distinction between legitimate, divinely prescribed diversity on the one hand and illegitimate, divinely proscribed differences that exists because of sin (Heb 13:9; 1 John 2:19).


The biblical-theological concept of “community” is the alloy of unity and diversity. Whereas a single, unique object can be described as “one,” and whereas a number of disparate things or people can be regarded as “various,” a diversity of individuals held together in unity by a common bond may be regarded as authentic “community.” (Rom 15:5–7; Eph 4:1–6, 15–16) Radical unity (uniformity) destroys diversity. Radical diversity (extreme individuality) destroys unity. True community combines both unity and diversity in harmony (Rom 12:3–5; 1 Cor 1:10; 1 Cor 12:27).

In summary:


II. The Biblical Narrative of Union, Disunity, Conflict, Reconciliation, and Reunion

God created the first humans in a condition of true community and in fellowship with God himself. The entrance of sin into human existence resulted in the very opposite of community—disunity and conflict in relationships between individuals and groups as well as between God and humanity. This disunity is dramatically illustrated in the distortion of the relationship between Adam and Eve (Gen 3:16) and in Cain’s murder of his brother Abel (Gen 4:1–8).

In the midst of this fallen condition of disunity and conflict, God has been working out his promise to bring reconciliation between himself and humanity and between individuals and groups. The goal of this aspect of the plan of redemption is to re-establish the peace, harmony, and unity that humankind was meant to experience and enjoy. The decisive event in the re-establishment of this unity was the reconciling sacrifice of Jesus Christ, who reconciles both heaven and earth (Col 1:16–20; 1 Tim 2:5) and hostile factions of humanity to one another (Eph 2:11–22).

Though authentic, the imperfect and partial reconciliation between diverse individuals and people anticipates God’s final eschatological renewal (Rom 8:18–25; Heb 2:8). Thus, God is moving history toward his eschatological goal, which includes the full and final restoration of peace, harmony, and unity—reunion of humanity with God. In the meantime, as humans, we should embrace and encourage, as much as possible, God’s vision of that future (Eph 4; Rom 15:1–7).

The real culprit in this saga of creation, fall, redemption, and restoration is sin—the destructive power that foments disunity and conflict (Rom 8:9). As long as humanity is so enslaved, disunity and chaos will reign. No education, no wealth, no social action, no political change, and no technological advancement will be able to restore true community as long as sin continues to reign.

Only as individuals and groups embrace Christ in faith and experience transformation by the Spirit will they find liberation from the tyrannical rule of sin and make progress toward genuine community. Although in many ways commendable, humanity’s best efforts, as an expression of common grace, are of limited scope and duration. Complete and final unity in diversity will be achieved only by God alone through the redemptive work of Christ. In the interim, the church must play a special role in modeling and extending God-honoring unity (1 Cor 12:25–27; Phil 2:1–16; 1 Pet 4:8–11). Just as sin is the culprit, Jesus Christ is the all-sufficient solution to the disunity and chaos that plagues humanity and the world.

III. Biblical-Theological Affirmations and Denials on Unity, Diversity, and Community

  1. We affirm that God has woven diversity into the fabric of creation itself. Variety, harmony, and synergy are the elements of his original beautiful creation (Gen 1–2).[1] Thus, diversity was divinely instituted as a reflection of God’s own design and intention for the cosmos (1 Cor 15:39–41).

    We deny that uniformity, discord, or conflict were intended in God’s perfect will for creation or that development and diversity are necessarily the result of sin and corruption.

  2. We affirm that God fashioned humanity according to his image and likeness as a model for true community, with both unity and diversity (Gen 1:26–27; 5:1–2). Humanity’s corporate reflection of the image of God (Imago Dei) is multifaceted and best realized in true community.[2]

    We deny that the Imago Dei can be fully realized in a single individual or ideal race, culture, or community as the sole paradigm and standard for the Imago Dei.

  3. We affirm that the Imago Dei includes the essential unity of a single, common human race “in Adam.” All people in every place and time, despite obvious or subtle differences, are equal in humanity, participating equally in the Imago Dei (Gen 9:6; Job 31:13–15; Prov 22:2; Acts 10:28; 17:26; Rom 2:9–11; 1 Cor 15:47–49; Gal 3:26–29; Eph 6:8–9; Jas 3:9).

    We deny that the Bible’s clear teaching on the essential unity of humanity can legitimately co-exist with any form of racism or ethnocentrism. Thus, no race, ethnicity, or nationality is innately superior or inferior to another in status and inherent value.

  4. We affirm that the Imago Dei involves relational unity—diversity of male and female, which implies complementarity in community (Gen 1:26–27; 2:18, 21–24; 1 Cor 11:8–12). Humanity was created “male and female,” and together they were to exercise dominion in unity of purpose (Gen 1:26–28; Ps 8:5–8; 115:16; 1 Cor 11:11–12).

    We deny that either the male or female is innately superior or inferior to the other in status and inherent value, thus ruling out sexism and exploitation in attitudes and actions.[3]

  5. We affirm that the Imago Dei involves functional unity, the shared mission to fill and subdue the world. This demonstrates a clear distinction between humanity and animal life (Gen 1:30; 2:19–20; 9:1–3) as well as anticipates ethnic, cultural, and linguistic diversity (Gen 1:28; 4:2, 17–26; 9:1; Acts 17:26). Had unfallen humans obeyed God’s command, the result would still have been natural adaptations resulting in racial, ethnic, cultural, and linguistic diversity (Gen 9:1, 7; 10:1–5; 11:1–8). God-ordained unity in diversity is itself a blessing to humanity and most conducive to human flourishing, both for the individual and the community. Humanity is purposely adorned with diversity by the grand design of God himself.

    We deny that such racial, ethnic, and cultural diversity is a happenstance of misfortune or a corrupt effect of a cursed creation. Such diversity is neither an accident nor a punishment.

  6. We affirm that the Imago Dei anticipates eschatological unity—a new community “in Christ” and under his rule, which will ultimately fulfill God’s original purpose that “every nation, tribe, people, and language” (Rev 7:9) would serve God and glorify him in their diversity (Ps 102:22; Dan 7:14; Rev 7:9–10). This eschatological unity is foreshadowed, in a real but imperfect sense, in biblically-grounded ecclesiological unity.

    We deny that such eschatological unity can be achieved fully apart from the coming of the eschatological kingdom and transforming grace of God.

  7. We affirm that God is the author and enabler of a diversity of gifts and abilities (Exod 31:3–5; 35:35; 1 Cor 12:4–11) that actuate and accentuate both diversity and unity within a society or community. This diversity includes, but is not limited to, physical, emotional, and cognitive variety among humankind, and this variety reflects God’s design and intention (1 Pet 4:9–10).

    We deny that individuality necessarily leads to unhealthy individualism or destructive disunity.

  8. We affirm that God’s revelation of His will and character determines the bases for unity and the limits of diversity which, when heeded, result in greater unity, peace, fruitfulness, and order (1 Cor 12:15–29; 14:33; Eph 4:3–6; 5:17–6:9). True community as unity in diversity must be fortified with truth, justice, faith, hope, and love (Rom 14:1–15:13; 1 Cor 13). Failure to adhere to God’s revealed bases for unity and limits of diversity has resulted in human tragedy. Illegitimate diversity without truth and love leads to distrust, fear, hatred, violence, and warfare.

    We deny that a biblical affirmation of unity in diversity necessarily implies the endorsement of any form of diversity that is contrary to God’s revealed standards and norms.

  9. We affirm that in the present state of defection and depravity, divinely established limits of unity and diversity have been and are being transgressed individually and corporately. Manifold corruptions include forced uniformity, exploitation, and oppression, tolerated and celebrated deviancy, tribalism and nationalism/imperialism, conflict and brutality, ethnocentrism and racism, bigotry and prejudice, and materialism.

    We deny that God’s intention for unity and diversity leaves any room for social injustice, moral relativism, segregation, sectarianism, warmongering, sexism, ageism, or other forms of injustice, whether individual or institutional.

  10. We affirm that human remedies for the problems caused by disunity and conflict have often resulted in coerced conformity and uniformity, which muffles diversity, stifles creativity, and hampers meaningful growth and true unity (Gen 11:1–4; 1 Cor 12:21–22).

    We deny that God’s intention of unity and diversity can be accomplished through radical forms of utopian ideological or political philosophies such as fascism, communism, totalitarianism, exceptionalism, or forms of socialism or nationalism that require blind obedience to human authority and ideology as the basis of unity.

  11. We affirm that just as legitimate, God-intended diversity should be embraced, honored, and celebrated, as it contributes to the health of true community, so also illegitimate diversity, which is the effect of the fall, should be grieved, rejected, and overcome by redemptive and transforming grace. Illegitimate diversity that transgresses or defies biblical limits is the result of moral defection, which must be challenged and changed (Jer 3:12; Matt 4:17; Rom 12:2; Eph 2:1–10). On the other hand, some differences result from the present world’s subjection to corruption (John 9:1–12; Rom 8:21) and must be cared for in community.

    We deny that legitimate diversity should be grieved, rejected, and overcome and that illegitimate diversity should be embraced, honored, and celebrated, all the while recognizing its negative consequences for families, churches, communities, and societies.

  12. We affirm that as the God-ordained locus for redemptive and transformational community, the church is intended to display God’s original and eschatological design of unity in diversity. The church is to be a community that does not ignore diversity, but embraces and celebrates God-intended diversity to the praise and glory of God (Ps 34:3; 102:22; 133:1).

    We deny that unity and diversity in the church precludes differentiation in gifting, roles, and responsibilities necessary for the efficient and effective functioning of the community (1 Cor 12:27–31; Eph 4:11–12), which order should promote, not stifle, growth in unity (Eph 4:13–16).

  13. We affirm that in the midst of the present age of human depravity, the community of the redeemed must set as its ideal the divinely established bases and limits of unity and diversity (1 Cor 12:13). Thus, cultural, ethnic, social, and racial diversity is intended by God for authentic community (1 Cor 12:13, 24; Gal 3:28). The people of God should pursue a redemptive trajectory and goal, ever seeking to exemplify these ideals despite imperfection and failure.

    We deny that race, social status, or economic prowess should be privileged within the church—and further deny that the pursuit of unity and diversity, peace and reconciliation, are ideals to be deferred until the eschaton while the church passively eschews its calling to be salt and light to a fallen world (Matt 5:13–16; 1 Cor 12:25–26).

  14. We affirm that, as the unique community of the redeemed today, the church should maintain a posture of reconciliation with those of deviant ideologies, worldviews, and moralities (1 Cor 6:9–11; 2 Cor 5:20), calling all—without exception—to the grace of forgiveness and the mercy of repentance, encouraging all to conform to the unity and diversity as established by God and bounded by his revealed will (Rom 12:2).

    We deny that the church is called to posture itself in judgment, hatred, or socio-political warfare against unbelievers who foolishly and defiantly embrace deviant diversity (1 Cor 5:12–13).

  15. We affirm that in the future restoration of creation, the divinely established bases and limits of unity and diversity will be reestablished in perfection (Isa 11:1–16). This ultimate future order of idyllic harmony and peace serves as a vision of hope intended to be not merely informative but also transformative (2 Pet 3:13–14).

    We deny that this eschatological ideal is to serve as a model for establishing present human societies and governments in such a way that they realize the kingdom of God on earth apart from the eschatological transformation of creation.

  16. We affirm that in light of the future restoration, the community of the redeemed must simultaneously keep in view the original creative order as well as the future redemptive goal in which the diversity of “every tribe and tongue and people and nation” stand before the throne (Rev 7:9), united in submission to him as one Lord God, and one day experiencing perfect community with one another on the basis of perfect communion with him.

    We deny that future glory will erase rich human diversity and result in a bland uniformity, the notion of which often reflects non-Christian views of the eschaton rather than a Christian view of unity and diversity in harmonious community.

“We” refers to the members of the “Unity in Community” committee. Although these affirmation and denials are presented as direct, even blunt, doctrinal statements, they are nonetheless intended to represent the theology of the Bible.

[2]At its foundation, the “Image of God” can be defined as “that which distinguishes human beings from the rest of God’s creatures” (Millard J. Erickson, The Concise Dictionary of Christian Theology, rev. ed. [Wheaton: Crossway, 2001], 96). Definitions of the Imago Dei in contemporary evangelical theology typically distinguish between the “functional view,” the “relational view,” and the “structural or substantive view” (ibid., 96–97). With a growing number of evangelical biblical and theological scholars, we have adopted an “eclectic model,” which considers “the image to be people themselves in the totality of their being and activities” (Gregg R. Allison, The Baker Compact Dictionary of Theological Terms [Grand Rapids: Baker, 2016], 107). This model incorporates the functional, relational, and structural/substantive views and regards Christ as the ultimate standard of the “Image of God.”

[3]Acknowledging that in a fallen world marred by sin and corruption, anomalies exist that tend to challenge the binary categories of “male and female,” this affirmation and denial is intended to address appropriate (biblically congruent) male-female relationships in God-ordained community.

Dallas Theological Seminary prohibits the possession and use of firearms and other similar weapons on or in its property. This prohibition includes any devices that might reasonably be mistaken for a firearm or similar weapon and applies to the Dallas, Houston, and Washington, DC locations and all DTS-owned or leased classrooms, offices, and/or library spaces used by DTS for educational purposes.

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