The Bible is the true Word of God, unlike any other book, because it was written by holy men who were inspired by the Holy Spirit (2 Peter 1:21; 2 Timothy 3:16). The Scriptures are verbally inspired, meaning every part of the Bible, in its words and details, is the infallible truth, without errors or contradictions (Matthew 5:18; John 10:35; Psalm 119:160). They are the foundation of Christian faith and the sole source for all doctrine in the Church (Ephesians 2:20; 1 Corinthians 3:11; Galatians 1:8–9). The Bible must be understood through its clear teachings, not based on human interpretations (2 Peter 1:20; Psalm 119:105; 2 Corinthians 4:2). Any belief that the Bible contains both the Word of God and the word of man, and thus may contain errors, is rejected as blasphemous, as it contradicts Christ and undermines the foundation of the Christian faith (John 17:17; Romans 15:4; Revelation 22:18–19).

We believe in one God, the Father, the Son, and the Holy Spirit—three distinct persons in one divine essence (Deuteronomy 6:4; Matthew 28:19; 2 Corinthians 13:14)—eternal, unchanging, almighty, good, and infinite (Psalm 90:2; Malachi 3:6; Revelation 1:8; Nahum 1:7; Psalm 147:5). God created all things and continues to care for and sustain His creation (Genesis 1:1; John 1:3; Colossians 1:16–17; Hebrews 1:3).

God created heaven and earth in six days by His almighty Word, as recorded in Genesis 1 and 2 (Genesis 1:1–2:3; Exodus 20:11; Psalm 33:6, 9). This creation was not the result of a natural process like evolution but was accomplished by God's direct action (Hebrews 11:3; John 1:1–3). Since no human was present at creation, we rely on God's own account in the Bible as the only reliable witness (Job 38:4; 2 Timothy 3:16–17; 2 Peter 1:19–21). In faith, we confess with Luther’s Small Catechism: “I believe that God has made me and all creatures,” affirming our trust in God's Word over human speculation (Romans 3:4; 1 Corinthians 1:20–25; Isaiah 55:8–9).

Human beings, created by God from the beginning as male and female, are the crown of God’s creation, made in His image to know and love Him perfectly (Genesis 1:26–28; Genesis 2:7; Psalm 8:4–6). However, through the fall of Adam and Eve, all humanity has been plunged into sin, resulting in corruption and separation from God (Genesis 3:1–24; Romans 5:12, 18–19). All people are born sinners, lacking true fear, love, and trust in God (Psalm 51:5; Ephesians 2:1–3; Romans 3:10–12; Romans 8:7).

In His infinite love and mercy, God sent His Son, Jesus Christ, into the world to take on human nature, live a perfect life, suffer, die, and rise again for our salvation (John 3:16; Galatians 4:4–5; Philippians 2:5–8). Jesus Christ is true God, begotten of the Father from eternity, and also true man, born of the Virgin Mary (John 1:1, 14; Luke 1:35; Colossians 2:9). By His sacrificial death, He bore the punishment for our sins and reconciled us to God (Isaiah 53:4–6; 2 Corinthians 5:19–21; Romans 5:8–10).

Because the Son of God has taken our place and, by His bitter suffering and death, borne the punishment our sin deserved, we are justified, that is, declared righteous, innocent, and holy before God, by faith in Him, when we believe that we are received into God’s favor and our sins are forgiven for Christ’s sake, who by His death has made satisfaction for our sins (Romans 3-4).

In order for us to obtain faith and continue in it, God abundantly gives His grace through His Word and Sacraments (Romans 10:17; Titus 3:5–7; Acts 2:38–39). He forgives sins through the preaching of the Gospel, Baptism, the Lord’s Supper, and Absolution (John 20:22–23; Matthew 26:26–28; Matthew 28:19–20; Mark 16:15–16). He also strengthens and comforts believers through the mutual encouragement of fellow Christians, as He promises to be present where two or three are gathered in His name (Matthew 18:20; Hebrews 10:24–25; Colossians 3:16). Through these Means of Grace, the Holy Spirit works to bring people to faith, strengthen them in grace, and preserve them in the true faith (1 Peter 1:23; Philippians 1:6; 1 Corinthians 1:18).

In addition to the forms of confession and absolution spoken of throughout Scripture, the ancient Christian practice of Private Confession and Absolution is retained among us, as an opportunity for individual Christians to hear Christ’s forgiveness of their sins applied to them in a more intimate and personal way (James 5:16; John 20:23; Proverbs 28:13). While it is not necessary to enumerate all sins in Private Confession, we acknowledge that all have sinned and rely on God’s mercy (1 John 1:8–9; Psalm 32:5; Romans 3:23–24).

Christ established His Church on earth by the preaching of Christ crucified and the administration of the Sacraments (Matthew 28:18–20; Luke 24:46–47; 1 Corinthians 1:23–24; Acts 2:42). Where God’s Word is taught purely and His Sacraments of Baptism and Holy Communion are administered rightly, there is Christ’s Church (John 8:31–32; Acts 2:38–42; Ephesians 2:19–22; Matthew 18:20).

Baptism is not mere water but the water connected and included in God’s Word and command (Ephesians 5:25–26; Titus 3:5–7; Matthew 28:19–20). The Word of Christ in Baptism gives the Holy Spirit, creates faith, and forgives sins (Acts 2:38–39; John 3:5; Galatians 3:26–27). Because babies are also sinners and God desires all to be saved and come to the knowledge of the truth, infants too should be baptized (Psalm 51:5; Luke 18:15–17; 1 Timothy 2:4; Acts 2:39).

The Holy Communion is Christ’s true body and blood, given and shed for the forgiveness of sins (Matthew 26:26–28; 1 Corinthians 11:23–25; Luke 22:19–20). Since it is not merely bread and wine, it should be given only to those who confess and believe it to be what Jesus Himself says it is—His own body and blood, given up and shed for our salvation (John 6:53–56; 1 Corinthians 11:27–29; Matthew 26:29). We practice Closed Communion, meaning only those Christians whose pastor and congregation are in agreement with us concerning what the Bible teaches may receive the Lord’s Supper at our altar (1 Corinthians 1:10; Romans 16:17; 1 Corinthians 10:14–17). This practice reflects the accountability our pastor has before God for the souls under his care (Hebrews 13:17; Acts 20:28) and the mutual accountability we share with one another at the Lord’s table (1 Corinthians 11:27–29; Galatians 6:1–2). Those who desire to receive the Lord’s Supper are encouraged to make that desire known to the pastor so that he may instruct them in the faith, hear their confession, and absolve them, preparing them to receive the Sacrament in a manner pleasing to God according to His Word (Matthew 28:19–20; Acts 2:42; James 5:16; 1 John 1:9).

Our own good works do not make us holy (Isaiah 64:6; Romans 3:20; Philippians 3:8–9). Faith lays hold on Jesus’ work, points to Him, and says, “There is my righteousness” (Romans 3:21–22; Philippians 3:9; 1 Corinthians 1:30). But at the same time, faith is a living, active thing, which joyfully and constantly produces good works (James 2:18; Galatians 5:6; Ephesians 2:10). Good works are necessary for Christians because God commands them, and we as God’s children desire to do what our God commands (Matthew 5:16; John 14:15; 1 John 2:3–6). But we must always remember that we are saved alone by faith in Christ and that even when our works fail, Christ Himself is our perfect righteousness before God in heaven and the guarantee of our everlasting life (Ephesians 2:8–9; Romans 5:1; Philippians 3:9; 2 Timothy 1:12).

God, as the Creator, has established an order in His creation, often called the Orders of Creation. This order reflects His wisdom and design, ensuring that life is not random or chaotic but structured according to His will (Genesis 1:1; Psalm 104:24; Proverbs 3:19–20). Just as nature follows its created patterns—birds remain birds, and oceans remain oceans—so too does humanity exist within God's created order (Genesis 1:11–12, 24–25; 1 Corinthians 15:38). Men and women are distinct, created purposefully by God (Genesis 1:26–28; Matthew 19:4–6; 1 Timothy 2:13), and denying this order does not change reality but leads to confusion and harm (Romans 1:21–32; 1 Corinthians 6:9–11). True wisdom is found in conforming to God's design rather than resisting it, trusting that His order is good and leads to a flourishing life (Proverbs 2:6–8; Psalm 19:7–11; Jeremiah 29:11).

All human life is sacred from conception to natural death because it is created by God and bears His image (Genesis 1:26–27; Psalm 139:13–16; Jeremiah 1:5). No one has the right to take an innocent life, which is why abortion, euthanasia, and other practices that intentionally end life are rejected as violations of God's commandment against murder (Exodus 20:13; Deuteronomy 5:17; Proverbs 6:16–17). While Scripture allows for the punishment of the guilty in certain cases, it never permits the killing of the innocent, especially the unborn, who are defenseless (Exodus 21:22–25; Matthew 5:21–22; Luke 1:41–44). Likewise, technologies like in-vitro fertilization, which often discard embryos, fail to respect the sanctity of human life (Psalm 127:3–5; Ecclesiastes 11:5). Christians uphold the value of every person, trusting in God’s design for life and death rather than taking these matters into human hands (Deuteronomy 32:39; Romans 14:7–9; 1 Corinthians 6:19–20).

Marriage has three purposes: the procreation of children, faithfulness to one’s spouse, and the symbolizing of Christ’s marriage to His church (Genesis 1:28; Genesis 2:24; Ephesians 5:31–32; Malachi 2:15). Marriage can therefore only be between one man and one woman since God Himself has only one Bride, the holy Christian Church, and when He instituted earthly marriage in the first times of the world, He brought together just one man, Adam, and one woman, Eve, so that they should be “fruitful and multiply, fill the earth and subdue it” (Genesis 2:18–24; Matthew 19:4–6; Mark 10:6–9). Marriage cannot be between two people of the same sex or multiple people at the same time because God did not establish marriage to be that way (Romans 1:26–27; 1 Corinthians 6:9–10; Leviticus 18:22; 1 Timothy 1:9–10). What He established is what we acknowledge and honor, not what our hearts might want in their worst moments. We support and protect marriage so that God’s will might be honored and the children He has given us might be protected.

God is the Creator of heaven and earth, and He has entrusted humanity with the responsibility of caring for His creation (Genesis 1:1; Psalm 24:1; Colossians 1:16–17). As stewards, not owners, of the earth, we are called to use its resources wisely, neither abusing nor neglecting them (Genesis 2:15; Psalm 8:6–8; 1 Peter 4:10). God commanded Adam to tend and keep the Garden (Genesis 2:15), showing that creation care is part of our vocation (Genesis 1:28; Psalm 115:16). While we recognize that the world is fallen and will not be perfected until Christ returns, we still seek to care for it in ways that honor God and serve our neighbors (Romans 8:19–22; Revelation 21:1–5; Matthew 25:14–30). This means using creation’s gifts responsibly, avoiding wastefulness, and giving thanks to God for His provision (1 Timothy 4:4–5; Proverbs 12:10; James 1:17).

Christians believe all people are created in God’s image, descended from Adam through Noah, and united in their need for Christ’s redemption (Genesis 1:26–27; Acts 17:26–27; Romans 5:12–19). At the same time, Scripture affirms God’s purposeful establishment of distinctions among nations, families, and peoples (Genesis 10:32; Acts 17:26; Deuteronomy 32:8). These differences serve His design and are not accidental (Genesis 11:6–9; Revelation 7:9–10; Psalm 67:1–7). Modern discussions of race often distort these truths—either by denying distinctions altogether or using them to divide. The Christian response rejects both the sinful elevation of one group over another and the utopian erasure of God-given diversity (James 2:1–9; Galatians 3:28; Acts 10:34–35). True racism—denying another’s humanity or worth before God based on ancestry—is condemned by Scripture, but recognizing real distinctions is not (Romans 2:11–16; Colossians 3:11; Revelation 21:24–26). The Bible does not teach radical egalitarianism, nor does it suggest that cultural differences are morally neutral (1 Corinthians 12:12–14; 1 Peter 2:9–10). While the world defines identity through politics and social structures, the Church proclaims that true identity is found in Christ (Galatians 3:26–28; Philippians 3:20–21; Ephesians 2:19–22). In the new creation, believers from every nation and tribe will stand before God’s throne—not as a homogenized mass, but as a diverse yet unified people, rejoicing in His salvation (Revelation 7:9–10; Revelation 21:3; Isaiah 2:2–4).

God rules over all aspects of life, including the Family, the Church, and the State, each with its own distinct purpose (Romans 13:1–7; Ephesians 5:22–33; Colossians 3:18–21). The Church exists to proclaim the Gospel and bring people to salvation, using only the Word of God as its means (Matthew 28:18–20; Acts 2:42; 1 Timothy 3:15). The State, on the other hand, is established by God to maintain justice and order through laws and civil authority (Romans 13:1–4; 1 Peter 2:13–17; Proverbs 8:15–16). While the Church and State must remain distinct, both serve God's purposes and should not be confused or misused (Matthew 22:21; Luke 20:25; John 18:36). Christians are called to respect and obey their rulers, recognizing civil government as a good ordinance of God (Romans 13:5–7; 1 Peter 2:13–14; Titus 3:1–2). They may lawfully serve in political offices, enforce laws, and engage in just wars (Romans 13:4; Nehemiah 2:5; 1 Timothy 2:1–2). However, when civil authorities command what is contrary to God’s will, believers must obey God rather than men (Acts 5:29; Daniel 3:16–18; 1 Peter 4:12–19). The Gospel does not require the destruction of the State or the Family but rather upholds them as places where love and righteousness should be practiced according to God’s design (Ephesians 5:22–33; Colossians 3:18–21; Romans 13:9–10).

Christ will return visibly on the Last Day to judge the living and the dead, and His second coming will be final (Matthew 25:31–46; Acts 1:11; Revelation 1:7). There will be one resurrection of the dead, not multiple resurrections before the end (John 5:28–29; 1 Corinthians 15:22–24; Revelation 20:11–15). Until that day, the Church will remain under the cross, facing trials and persecution rather than enjoying earthly dominion or a special era of prosperity (Matthew 24:9–14; 2 Timothy 3:12; Acts 14:22). The exact time of Christ’s return is unknown and cannot be predicted (Matthew 24:36–44; Mark 13:32–37; 1 Thessalonians 5:1–2). Christians reject all forms of millennialism, which wrongly shift hope from Christ’s eternal kingdom to earthly expectations (Revelation 20:1–6; 2 Peter 3:10–13; Colossians 3:1–4). Instead, believers are called to set their minds on things above, trusting in God’s promise of eternal life (Philippians 3:20–21; 1 Peter 1:3–5; Colossians 3:2–4).