WHAT WE BELIEVE
The Gospel
We believe the gospel is the good news of what God has graciously accomplished for sinners through the sinless life, sacrificial death, and bodily resurrection of his Son, our Lord, Jesus Christ—namely, our forgiveness from sin and justification before God. Through faith in Jesus we are united to him forever, forgiven of our sins, reconciled to God the Father, are justified, adopted as sons and daughters, are both sanctified and being sanctified, and we have the promise and hope of eternal life with God in the new creation with resurrected bodies. This gracious redeeming work is carried out by the Holy Spirit.
This gospel is not only the means by which we are saved but also the truth and power by which we are sanctified; it is the truth of the gospel that enables us to genuinely and joyfully do what is pleasing to God and to grow in progressive conformity to the image of Christ. The salvation offered in the gospel message is received by grace alone, through faith alone, in Christ alone; no ordinance, ritual, work, or any other activity on the part of man is required in order to be saved.
Essential Beliefs
We joyfully adhere to the historic Christian faith as articulated in the Scriptures and the ecumenical creeds (Nicene, Apostles’, and Athanasian Creeds).
The confession of faith used by our church is The New Hampshire Confession of Faith (1833; revised in 1853), which summarizes the beliefs we hold as essential. We've made minor edits to the confession to modernize the English, but the core truths remain unchanged.
We also affirm that The Second London Confession of 1689 faithfully summarizes the teachings of Scripture, offering a comprehensive theological framework for our church’s teaching ministry. A modern English version of the confession is available here in both print and online formats.
If you have any questions about our beliefs, distinctives, or how we function as a church community, please do not hesitate to reach out to us.
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We believe that the Holy Bible was written by men divinely inspired, and is a perfect treasure of heavenly instruction; that it has God for its author, salvation for its end, and truth without any mixture of error for its content; that it reveals the principles by which God will judge us; and therefore is, and shall remain to the end of the world, the true center of Christian union, and the supreme standard by which all human conduct, creeds, and opinions should be tried.
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We believe that there is one, and only one living and true God, an infinite intelligent Spirit, whose name is the LORD, the Maker and supreme Ruler of heaven and earth; inexpressibly glorious in holiness, and worthy of all possible honor, confidence, and love; that in the unity of the Godhead there are three persons, the Father, the Son, and the Holy Spirit; equal in every divine perfection and carrying out distinct but harmonious offices in the great work of redemption.
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We believe that mankind was created in holiness, under the law of their Maker; but by voluntary transgression fell from that holy and happy state; in consequence of which all mankind are now sinners, not by constraint but by choice; being by nature utterly void of that holiness required by the law of God, they are now positively inclined to evil; and therefore under just condemnation to eternal ruin, without defense or excuse.
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We believe that the salvation of sinners is entirely of grace; through the mediatorial offices of the Son of God (Prophet, Priest, and King); who by the appointment of the Father freely took upon him our nature, yet without sin; honored the divine law by his personal obedience, and by his death made a full atonement for our sins; that having risen from the dead, he is now enthroned in heaven; and uniting in his wonderful person the tenderest sympathies with divine perfections, he is every way qualified to be a suitable, compassionate, and all-sufficient Savior.
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We believe that the great gospel blessing which Christ secures to those who believe in him is justification; that justification includes the pardon of sin, and the promise of eternal life on the basis of righteousness; that it is not granted in consideration of any works of righteousness which we have done, but solely through faith in the Redeemer's blood; by virtue of such faith his perfect righteousness is freely imputed to us of God; that it brings us into a state of most blessed peace and favor with God, and secures every other blessing needful for time and eternity.
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We believe that the blessings of salvation are made free to all by the gospel; that it is the immediate duty of all to accept them by a sincere, repentant, and obedient faith; and that nothing prevents the salvation of the greatest sinner on earth, but their own inherent depravity and voluntary rejection of the gospel; which rejection involves them in a more severe condemnation.
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We believe that in order to be saved, sinners must be regenerated, or born again; that regeneration consists in giving a holy disposition to the mind; that it is accomplished in a manner above our comprehension by the power of the Holy Spirit, in connection with divine truth, so as to secure our voluntary obedience to the gospel; and that its proper evidence appears in the holy fruits of repentance, and faith, and newness of life.
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We believe that repentance and faith are sacred duties and also inseparable graces, worked in our souls by the regenerating Spirit of God; whereby being deeply convinced of our guilt, danger and helplessness, and of the way of salvation through Christ, we turn to God with genuine contrition, confession, and supplication for mercy; at the same time sincerely receiving the Lord Jesus Christ as our Prophet, Priest, and King, and relying on him alone as the only and all-sufficient Savior.
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We believe that election is the eternal purpose of God, according to which he graciously regenerates, sanctifies, and saves sinners; that being perfectly consistent with the free agency of man, it includes all the means in connection with the end; that it is a most glorious display of God's sovereign goodness, being infinitely free, wise, holy and unchangeable; that it utterly excludes boasting, and promotes humility, love, prayer, praise, trust in God, and active imitation of his free mercy; that it encourages the use of means in the highest degree; that it may be evidenced by its effects in all who truly believe the Gospel; that it is the foundation of Christian assurance; and that its confirmation in regard to ourselves demands and deserves the utmost diligence.
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We believe that sanctification is the process by which, according to the will of God, we are made partakers of his holiness; that it is a progressive work; that it is begun in regeneration; and that it is carried on in the hearts of believers by the presence and power of the Holy Spirit, the Sealer and Comforter, in the continual use of the appointed means — especially the Word of God, self-examination, self-denial, watchfulness, prayer, and the oversight and fellowship of a local church.
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We believe that all true believers endure to the end; that their persevering attachment to Christ is the grand mark which distinguishes them from superficial professors; that a special providence watches over their welfare; and that they are kept by the power of God through faith unto salvation.
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We believe that the law of God is the eternal and unchangeable rule of his moral government; that it is holy, just, and good; and that the inability which the Scriptures ascribe to fallen men to fulfill its commands arises entirely from their love of sin; to deliver them from which, and to restore them through a Mediator to genuine obedience to the holy law, is one great end of the gospel, and of the means of grace connected with the establishment of the visible church.
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We believe that a visible church of Christ is a congregation of baptized believers, joined together by covenant in the faith and fellowship of the gospel; observing the ordinances of Christ; governed by his laws; and exercising the gifts, rights, and privileges invested in them by his word; that its only scriptural officers are pastors and deacons whose qualifications and duties are defined in the Epistles to Timothy and Titus.
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We believe that Christian baptism is the immersion in water of a believer, into the name of the Father, and Son, and Holy Spirit; to show forth in a solemn and beautiful symbol, our faith in the crucified, buried, and risen Savior, with its effect, in our death to sin and resurrection to a new life; that it is prerequisite to the privileges of church membership; and to the Lord's Supper, in which the members of the church by the sacred use of bread and wine, are to commemorate together the dying love of Christ; preceded always by sober self-examination.
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We believe that the first day of the week (Sunday) is the Lord's Day; and it is to be set apart for religious purposes by the devout observance of the means of grace, both private and public; and by preparation for the rest that remains for the people of God.
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We believe that civil government is of divine appointment, for the interests and good order of human society; and that civil officers are to be prayed for, conscientiously honored, and obeyed; except only in things opposed to the will of our Lord Jesus Christ, who is the only Lord of the conscience, and the Ruler of the kings of the earth.
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We believe that there is a radical and essential difference between the righteous and the wicked; that only those who through faith are justified in the name of the Lord Jesus, and sanctified by the Spirit of our God, are truly righteous in his esteem; while all such as continue in unrepentance and unbelief are wicked in his sight, and under the curse; and this distinction holds among men both in and after death.
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We believe that the end of the world is approaching; that at the Last Day Christ will descend from heaven, and raise the dead from the grave to final judgement; that a solemn separation will then take place; that the wicked will be judged to endless punishment, and the righteous to endless joy; and that this judgment will fix forever the final state of men in heaven or hell, on the basis of righteousness.
Theological Identity
New City Church uses five identity markers to outline the theological tradition in which we sit. Our church can be described as a Protestant, gospel-centered church within the reformed baptist tradition. By tradition we simply mean a set of doctrinal beliefs, distinctives, and practices held in common by a subset of Christians over a substantial period of time. A tradition is distinguished from a denomination by the fact that there is no formal governing body that presides over a tradition.
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New City Church joyfully affirms the historic Christian faith which is built upon Jesus Christ as Lord, the Apostles’ teachings, and summarized in the early creeds and councils. At its core, Christianity teaches that Jesus Christ, through his sacrificial death and resurrection, offers salvation and reconciliation with God to those who believe. Christians adhere to essential beliefs, including the Trinity, the authority of the Bible as sacred scripture, the concept of sin and redemption, the importance of faith and repentance, and the necessity of living according to Christ's teachings.
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New City Church sits within the historic Protestant tradition of Christianity, which came to fruition during the Protestant Reformation in the early 16th century. After efforts to reform the Roman Catholic Church failed, churches began breaking away from Rome in order to more faithfully construct their doctrine and practice around the teachings of the Scriptures (as the only infallible authority for doctrine and practice), the church fathers, and the ecumenical creeds and councils. Five core tenets (sometimes called the “five solas”) unite historically Protestant churches: we are saved by grace alone, through faith alone, in Christ alone, to the glory of God alone, according to Scripture alone.
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The evangelical movement is a broad movement within Protestantism that encompasses a wide range of denominations, traditions, independent churches, associations, and networks around the world. The term “evangelical” comes from the Greek word euangelion, meaning “the good news” or "the gospel.” Thus, the evangelical faith focuses on the “good news” of salvation brought to sinners by Jesus Christ.
Evangelicals are known for many things, but five distinctives would be: the belief that we need to be transformed through a “born-again” experience and lifelong process of following Jesus; a high regard for (and obedience to) the Bible as the ultimate authority; the expression and demonstration of the gospel in missionary and biblically-grounded social reform efforts; an emphasis on the sacrifice of Jesus on the cross as making possible the redemption of humanity; the need for a living relationship with Jesus.
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The Reformed tradition (or reformed theology) is the term used to refer to the belief system(s) of those Protestant churches which trace their origins to the Protestant Reformation of the 16th and 17th centuries, and to the work of reformers such as John Calvin and Huldrych Zwingli. More specifically, it refers to those Protestant churches guided by confessions such as the Three Forms of Unity, the Westminster Standards, or the Second London Confession.
The Reformed tradition emphasizes theological distinctives such as: the five solas; the doctrines of grace; the sovereignty of God in saving sinners; the sufficiency and centrality of Scripture in the life of the church; the centrality of the gospel for both justification and sanctification; the belief that God works with and relates to his people through covenants; the belief that a sinner must be born again of the Holy Spirit before they are able to repent and believe for salvation; and the joyful affirmation that God works entirely for the increase of his glory.
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The Baptist movement emerged from the reformed branch of the Protestant Reformation during the 17th century with the aim of establishing churches that were free from state church or government control and adhering to the New Testament pattern of baptism and corporate worship. Since the establishment of New City Church, there have been several baptistic distinctives that shape how we operate as a local congregation. Those distinctives are: biblical authority; believer’s baptism; the autonomy of the local church; the priesthood of all believers; regenerate and baptized church membership; two sacraments (or ordinances); individual religious liberty; cooperation between churches; a confession of faith; and two church offices (pastor and deacon).
Distinctives
It’s our desire to create a church context where we are both clear about our convictions and distinctives yet welcoming of those who may disagree or do not understand what they mean. This list briefly describes secondary distinctives that inform our preaching, teaching, and discipleship.
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As a church, we value and practice church membership for a number of reasons. We believe that church membership is a clear implication in Scripture, that it has a long and proven history within the church, that it’s vital to our discipleship, and that it provides clarity for both pastors and members as we partner to follow Jesus together. We believe strongly that church membership is essential to the health, unity, and mission of a local church.
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We believe that the mission of making disciples is primarily carried out through the work of local churches as they preach the Gospel. This belief leads us to partner with other local churches, networks, and associations to make disciples and support church planting.
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Expositional preaching moves verse by verse and book by book through the Bible, explaining in detail what the text is saying. It is “preaching in which the main point of the biblical text being considered becomes the main point of the sermon being preached.” This is the preferred method and practice of preaching during our Sunday worship gathering. We believe it is the most faithful way to communicate the Scriptures as they were intended to be understood. Expositional preaching stands over and against preaching that is strictly topical, or preaching in which stories, humor, or pop-psychology are used as the main method of communicating the Scriptures. Additionally, expository preaching ensures the Scriptures set the stage for what is preached rather than politics, national holidays, or current events.
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We believe the Bible prescribes that each local church is to be governed by a plurality of pastors who meet the qualifications given in scripture. Pastors are responsible for spiritual oversight of the church, including regular pastoral care, preaching, prayer, the administration of the sacraments, doctrinal purity, and exercising leadership with all diligence and care for the growth and health of our church family. They are also responsible for overseeing the organizational matters of the church such as its finances, building and meeting spaces, affiliations and partnerships, and future planning.
While the elders have the primary responsibility to lead and govern the church, the congregation is responsible for a number of matters, including: participation in the church discipline process; the affirmation or denial of those who have been nominated to serve as elders and deacons; the doctrinal integrity of the church, making disciples, financial giving, and living in a way congruent with their membership commitments.
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This is the theological view that men and women are created in the image of God, equal in their being and personhood, and they are purposely created to complement each other via different roles and responsibilities as manifested in marriage, family life, and the Church. In God’s wise purposes, men and women are not simply interchangeable, but rather they complement one another in mutually enriching ways. God ordains that they assume distinctive roles which reflect the loving relationship between Christ and the church, the husband exercising headship in a way that displays the caring, sacrificial love of Christ, and the wife submitting to her husband in a way that models the love of the Church for her Lord.
In the ministry of the church, both men and women are encouraged to serve Christ and to be developed to their full potential in the manifold ministries of the people of God. While we believe there is a distinctive role within the church given to qualified men—that of pastor—we do not believe this is indicative of greater leadership abilities or capacities inherent in men as opposed to women. Rather, it is a matter in which our obedience models aspects of the relationship between God and his people. Because this order is grounded in creation, fall, and redemption, it must not be sidelined by appeals to shifting cultural perspectives. A distinctive of complementarianism is that only biblically qualified men are to serve as pastors and carry out pastoral responsibilities (i.e., preaching, administration of baptism, and the Lord’s Supper). Beyond that, we believe all other roles and responsibilities within the church are open to qualified members, both men and women.
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Amillennialism is the view in Christian eschatology which states that Christ is presently reigning through the Church and that the “1000 years” of Revelation 20:1-6 is a metaphorical reference to the present church age which will culminate in Christ's return. It contends that the period described in Revelation 20 began at Christ's resurrection and will continue until His second coming. Amillennialism holds that while Christ's reign during the millennium is spiritual in nature, at the end of the church age, Christ will return in final judgment and establish a permanent physical reign on a new earth.
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Covenant theology is a framework for biblical interpretation that recognizes the redemptive history revealed in Scripture as explicitly articulated through a succession of covenants (Adam, Noah, Abraham, Moses, David, and New), thus providing an organizing principle for biblical theology as it pertains to God's working of salvation in the world. Covenant theology provides a framework for significant themes seen in Scripture, such as the Covenants of Redemption, Works, and Grace, and appreciates how the scriptural teaching about covenants relates to a number of important biblical themes and issues, including the purpose of God in history, the nature of the people of God, the federal headship of Adam and Christ, the person and work of Christ, the continuities and discontinuities in the progress of redemptive history, the relation of the Old and New Testaments, law and gospel, the assurance of salvation, the nature and significance of the sacraments (or ordinances), and what it means to walk with God.
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Continuationism holds that the supernatural gifts of the Holy Spirit taught in the Bible—such as prophecy, tongues, interpretation of tongues, healings, miracles, etc.—have not ceased and are available for the Church today, and that they are gifts which God in his wisdom grants to the church. We affirm that Scripture places boundaries on the use of these gifts to ensure they are used correctly for the building up of the church, rather than for the individual.
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We believe the kingdom of God breaks into the world and transforms the world through the work of the Holy Spirit as God’s people proclaim his Word and gospel. Because of this, we do not believe the kingdom of God is advanced in this world through politics or human means. Therefore, we will not endorse a political candidate, political party, or political movement. We will preach on political, cultural, and social issues when they arise in Scripture, with the goal of helping people think about these issues in a biblical way, but we will not tell people who or what political party to vote for.
Theological Alignments
We align theologically with the resources provided here, consulting them in matters of theology and church life and commending them as helpful guides.