These are not just doctrinal checkboxes or inherited opinions. Every belief listed here has been tested, wrestled with, and embraced through years of study, spiritual struggle, and the grace of God.
What follows is what I believe the Bible teaches. Not perfectly. Not exhaustively. But faithfully.
The Bible (66 Books of the Canon)
I affirm the Protestant canon of Scripture—39 books of the Old Testament and 27 books of the New Testament—as the complete, closed, and sufficient Word of God. The canon is not an arbitrary collection chosen by church councils; it is the self-authenticating revelation of God, recognized (not created) by the church through the witness of the Holy Spirit. The Apocrypha, while historically useful, is not inspired Scripture and holds no authority in matters of faith and practice. The 66 books we possess are all that God intended His people to have. There will be no new revelation, no lost books, no supplemental scriptures. What we have is complete. (Revelation 22:18-19; 2 Timothy 3:16-17; Jude 1:3)
Scripture Alone (Sola Scriptura)
The sixty-six books of the Old and New Testaments are the inspired, infallible, and inerrant Word of God. Scripture is the only infallible rule for faith and practice. I don’t believe the Bible merely contains God’s word—it IS God’s word. Every doctrine, every practice, every conviction must be tested against Scripture. Church tradition, personal experience, and human reason are all subordinate to the authority of the written Word.(2 Timothy 3:16-17; 2 Peter 1:20-21)
Grace Alone (Sola Gratia)
Salvation is entirely by grace—unmerited, undeserved, and unearned. There is nothing in the sinner that makes them savable or draws God to them. Grace is not God’s response to human decision; it’s His sovereign initiative toward those dead in sin. Every aspect of salvation—election, regeneration, justification, sanctification, glorification—flows from grace alone.(Ephesians 2:8-9; Titus 3:5-7)
Faith Alone (Sola Fide)
Justification is by faith alone, apart from works. Faith is not a work we contribute; it’s the instrument by which we receive Christ and His righteousness. We are declared righteous not because of anything in us, but because Christ’s perfect obedience is credited to us. This is the doctrine on which the church stands or falls.(Romans 3:28; 4:5; Galatians 2:16)
Christ Alone (Solus Christus)
There is one Mediator between God and man—Jesus Christ. Salvation is found in no one else. Not Mary. Not the saints. Not the church. Not our works. Christ’s life, death, and resurrection are the sole ground of our acceptance before God. He is Prophet, Priest, and King—sufficient and supreme.(1 Timothy 2:5; John 14:6; Acts 4:12)
Glory to God Alone (Soli Deo Gloria)
All glory belongs to God. Salvation is designed, accomplished, and applied for His glory, not ours. We don’t share credit with God—we worship Him. The doctrines of grace aren’t just true; they’re doxological. They drive us to our knees in wonder, love, and praise.The Church(1 Corinthians 10:31; Romans 11:36; Ephesians 1:6, 12, 14)
The Sovereignty of God
God is absolutely sovereign over all creation, history, and salvation. He doesn’t merely respond to human decisions—He ordains them. From the fall of a sparrow to the faith of a sinner, nothing lies outside His eternal decree. This isn’t fatalism; it’s the biblical portrayal of a God who works all things according to the counsel of His will (Ephesians 1:11).
Total Depravity
Humanity is not merely sick or wounded by sin—we are spiritually dead (Ephesians 2:1). Every part of our being is corrupted by the fall: mind, will, affections, and body. We are not seekers of God; we are rebels fleeing from Him (Romans 3:10-11). Left to ourselves, we would never choose Christ. This doctrine humbles us and magnifies grace.
Unconditional Election
Before the foundation of the world, God chose a people for Himself—not because of foreseen faith, works, or merit, but solely according to His sovereign good pleasure (Ephesians 1:4-5). Election is unconditional, particular, and eternal. It’s the reason any sinner believes. This doctrine doesn’t diminish evangelism; it guarantees its success.
Particular Redemption (Limited Atonement)
Christ did not die merely to make salvation possible—He died to actually save His people. His atonement was substitutionary, penal, and effectual. He bore the wrath of God for specific sinners, securing their redemption completely (John 10:15; Ephesians 5:25). The cross doesn’t fail; it accomplishes what God intended.
Irresistible Grace (Effectual Calling)
When God calls His elect to salvation, that call is not merely an invitation—it’s a sovereign act of regeneration. The Holy Spirit doesn’t merely assist; He resurrects. Those whom God calls will come, because He gives them new hearts and opens their eyes to see Christ as supremely desirable (John 6:37, 44).
Perseverance of the Saints
Those whom God justifies, He will glorify (Romans 8:30). True believers will persevere in faith not because of their strength, but because of God’s keeping power. We hold on because He holds us. This is not a license for careless living—it’s the bedrock of Christian assurance. If salvation depended on my grip, I’d be lost. But it depends on His.
The Church
The universal Church is the body of Christ, composed of all the elect from every age. The local church is the visible expression of that reality—a gathering of regenerate believers under the authority of Scripture, committed to the preaching of the Word, the ordinances, discipline, and mutual edification. Church membership is not optional for Christians; it’s the biblical norm. We don’t merely attend church—we ARE the church. (Matthew 16:18; Ephesians 1:22-23; Hebrews 10:24-25)
Baptism and the Lord’s Supper
I hold to believer’s baptism by immersion as the biblical mode, symbolizing the believer’s union with Christ in His death, burial, and resurrection. The Lord’s Supper is a memorial and means of grace—not a re-sacrifice of Christ, but a proclamation of His finished work until He returns. Both ordinances are signs and seals of the covenant, pointing us back to the cross and forward to glory. (Romans 6:3-4; Matthew 28:19; 1 Corinthians 11:23-26)
The Return of Christ
Jesus Christ will return bodily, visibly, and triumphantly to judge the living and the dead. There will be a resurrection of the righteous and the wicked. The righteous will inherit eternal life in the new heavens and new earth; the wicked will face eternal conscious punishment in hell. This is not speculation—it’s the certain promise of Scripture and the hope that sustains us through trial. (Acts 1:11; 1 Thessalonians 4:16-17; Revelation 20:11-15; 21:1-4)
Marriage and Family
Marriage is a covenant union between one man and one woman for life, established by God at creation (Genesis 2:24; Matthew 19:4-6). It is not a social construct to be redefined by culture or the state. Marriage reflects the covenant relationship between Christ and the church, and as such, it is permanent and exclusive (Ephesians 5:22-33). Divorce is permitted only in cases of sexual infidelity or abandonment—instances where the covenant has been broken—but even then, reconciliation is always preferred (Matthew 19:9; 1 Corinthians 7:15). The roles of husband and wife are complementary, not identical: the husband is called to servant-leadership and sacrificial love; the wife to respect and willing partnership (Ephesians 5:22-25; Colossians 3:18-19). This isn’t oppression—it’s God’s design. Physical abuse violates the marriage covenant at its foundation. A husband who physically harms his wife has abandoned his covenant obligation to love, nourish, and cherish her as his own body (Ephesians 5:28-29). Immediate separation for safety is always warranted, and persistent, unrepentant abuse may constitute grounds for divorce, as it represents a fundamental abandonment of the marriage covenant itself (Exodus 21:10-11; 1 Peter 3:7).
The Regulative Principle of Worship
In worship, we are not free to do whatever feels meaningful or culturally relevant. God prescribes how He is to be worshiped, and we are bound by Scripture. The regulative principle teaches that we may only include in worship what God has commanded—preaching the Word, prayer, singing psalms and hymns, observing the ordinances, and giving (Colossians 3:16; 1 Timothy 4:13; Acts 2:42). We reject entertainment-driven services, emotionalism, and pragmatic gimmicks designed to attract crowds. Worship is not about us; it’s about Him. And He has told us how He wants to be approached (John 4:23-24).
New Age Practices in the Church
The modern evangelical church has become dangerously open to practices rooted in Eastern mysticism, New Age spirituality, and psychological manipulation—often disguised as “spiritual formation” or “contemplative prayer.” Practices like centering prayer, breath prayers, visualization, and labyrinth walking are not Christian disciplines; they are repackaged forms of meditation borrowed from Buddhism and Hinduism. The Bible calls us to meditate on God’s Word (Psalm 1:2), not empty our minds or repeat mantras. We are to pray with understanding (1 Corinthians 14:15), not through repetitive, mindless phrases. Yoga, even when stripped of overt Hindu references, remains a spiritual practice incompatible with Christian worship. The church must reject these trends and return to biblically grounded spiritual disciplines—Scripture reading, expository preaching, corporate prayer, and sound doctrine (2 Timothy 3:16-17; Acts 2:42).
Final Word
These beliefs are not exhaustive, but they represent the doctrinal core that shapes everything I write and teach. I’m not ashamed of these convictions, and I don’t soften them for the sake of broader appeal. If they offend, let them offend. If they humble, let them humble. If they drive you to worship the God who saves sinners by grace alone through faith alone in Christ alone—then they’ve done their job.
Sola Scriptura. Sola Gratia. Sola Fide. Solus Christus. Soli Deo Gloria.