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Bethel Christian ChurchConyers, GA
Our Statement of Faith

What We Believe

Truths drawn from the authoritative Word of God, held with conviction and humility.

The beliefs summarized here represent the theological convictions that have shaped and guided Bethel Christian Church throughout our history. They are not opinions or preferences — they are truths drawn from the authoritative Word of God, held with conviction and humility. Wherever you are in your spiritual journey, we invite you to read carefully, ask honest questions, and engage with us personally.

Contents

The Bible

We believe the entire Bible — both Old and New Testaments — is the verbally inspired, inerrant Word of God. The authors of every book of Scripture were moved and directed by the Holy Spirit, who superintended their writing so that the words themselves carry the full authority of God. The Bible is therefore without error in its original manuscripts and stands as the sole, final authority for all matters of faith and practice. It is not merely a book about God — it is God speaking to us, and we receive it as such.

2 Timothy 3:16–17 · 2 Peter 1:20–21

The Triune God

We believe in one God — eternally self-existent, all-knowing, all-powerful, and present everywhere — who exists in three co-equal, co-eternal, and distinct persons: Father, Son, and Holy Spirit. Each person is fully and completely God, sharing the same divine nature and attributes, yet personally distinct from the others. This is the doctrine of the Trinity — not three gods, but one God in three persons. It is among the most profound truths of the Christian faith, and we hold it with reverence and awe.

Deuteronomy 6:4 · Matthew 28:19 · John 1:1–4 · 2 Corinthians 13:14

God the Father

God the Father is the first person of the Trinity — the Creator and sovereign Sustainer of all things. He governs all of history and creation according to His perfect will and eternal purposes. He is holy, just, and righteous in all His ways; and yet He is also a God of boundless love and mercy, who desires that all people be saved and reconciled to Himself. From before the foundation of the world, He purposed to make redemption available to fallen humanity through the atoning work of His Son, Jesus Christ — and He calls all people everywhere to receive it.

Genesis 1:1 · Ephesians 1:3–11 · Colossians 1:16–17 · John 3:16 · 2 Peter 3:9

Jesus Christ

We believe that Jesus of Nazareth is the eternal Son of God — the promised Messiah foretold throughout the Old Testament. He is fully God and fully man, the second person of the Trinity who took on human flesh through the miraculous virgin birth. He lived a sinless life, was crucified as the substitutionary atoning sacrifice for the sins of all humanity, was buried, and on the third day rose bodily and literally from the dead. He ascended in bodily form to the right hand of the Father, where He now reigns as Lord and Intercessor. We believe in His literal, physical, and imminent return to judge the living and the dead and to establish His eternal kingdom.

Isaiah 7:14, 9:6 · Micah 5:2 · John 1:1–14 · Philippians 2:5–11 · 1 Corinthians 15:1–8 · Acts 1:9–11 · Hebrews 4:14–15 · Revelation 19:11–16

The Holy Spirit

The Holy Spirit is the third person of the Trinity — fully God, co-equal with the Father and the Son. He is not an impersonal force but a divine person who convicts the world of sin and draws people toward repentance and faith in Jesus Christ. Peter, at Pentecost, declared that the gift of the Holy Spirit is received in connection with repentance and baptism in the name of Jesus Christ — a promise extended to all whom God calls. The indwelling Holy Spirit sanctifies believers, leads them into all truth, intercedes on their behalf, and equips them with spiritual gifts for the edification of the body of Christ and the advancement of His kingdom. A person who does not have the Spirit of Christ does not belong to Him — making the presence of the Holy Spirit the defining mark of the genuine believer.

John 14:15–17, 16:13 · Acts 2:38 · Romans 8:9–11, 26–27 · 1 Corinthians 12:4–7, 12:13 · Titus 3:5 · Ephesians 4:11–16

Humanity

We believe that God created human beings — male and female — directly and intentionally, in His own image, for His glory. Humanity is therefore not the product of chance but of divine purpose, and every person carries inherent dignity as an image-bearer of God. However, through the willful disobedience of Adam, sin entered the world and corrupted human nature. Every person since is born with a sin nature — morally fallen, spiritually dead, and incapable of saving themselves through their own merit, effort, or goodness. No person can save themselves — not by effort, not by merit, not by religious sincerity of any kind. This is why the grace of God in Christ is not simply helpful. It is the only hope any of us have.

Genesis 1:26–27 · Isaiah 43:7 · Romans 3:23 · Romans 5:6–12 · Ephesians 2:1–3

Salvation

We believe that salvation from sin and its eternal consequences is available to all people, but only through Jesus Christ. It is entirely the gracious work of God — not earned by human merit, moral effort, or religious achievement of any kind. Scripture calls every person to repent of sin and place genuine faith in the atoning death and bodily resurrection of Jesus Christ as Lord and Savior. This is not merely a transaction or a decision — it is a new birth, a transformation of the whole person, through which the believer is forgiven, united with Christ, and indwelt by the Holy Spirit.

The New Testament consistently presents repentance, faith, and baptism together in the response to the gospel. Jesus declared that unless one is born of water and the Spirit, he cannot enter the kingdom of God. When the crowd at Pentecost asked what they must do, Peter answered: repent, and let each of you be baptized in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit. Paul writes that those who have been baptized into Christ have clothed themselves with Christ, and that in baptism believers are buried and raised with Him through faith in the working of God. We receive these words as Scripture — we do not add to them, and we do not subtract from them.

A Word on Humility

We hold with humility that God alone is the final judge of every soul, and that His grace exceeds our full understanding. We do not presume to define the outer limits of His mercy. We commit ourselves to teaching what Scripture plainly says — fully and without omission.

We believe that every believer is called to persevere in faith, and that the Holy Spirit works within the believer to sustain and sanctify them throughout their life in Christ.

John 3:5, 3:16 · Acts 2:38, 22:16 · Mark 16:16 · Romans 6:3–4 · Romans 10:9–10 · Galatians 3:27 · Colossians 2:12 · 1 Peter 3:21 · Ephesians 2:8–10 · Hebrews 3:12–14

Baptism

We believe in believer’s baptism by immersion as the pattern consistently taught and practiced in the New Testament. Peter writes that baptism now saves you — not as the removal of physical dirt, but as an appeal to God through the resurrection of Jesus Christ. Jesus states that whoever believes and is baptized will be saved. When Paul was converted, Ananias told him to rise and be baptized and wash away his sins, calling on the name of the Lord. Paul writes that those baptized into Christ have clothed themselves with Christ, and that in baptism believers are united with Him in His death and resurrection. These passages speak for themselves. We do not read into them more than they say, nor do we read out of them what they plainly say.

Baptism is not a meritorious human work. Peter himself is careful to clarify that the saving power belongs not to the water but to the resurrection of Jesus Christ, to whom baptism is an appeal. The act is the believer’s expression of faith directed toward God — and it is God who saves. Every believer in the New Testament was baptized as a prompt and natural response to the gospel, and Scripture gives us no category for a believing person who indefinitely defers it.

Our Practice

Believer’s baptism by immersion is the biblical model and our practice at Bethel. Immersion most completely represents the death, burial, and resurrection of Christ that baptism is meant to proclaim.

Mark 16:16 · Acts 2:38 · Acts 22:16 · Romans 6:3–8 · Galatians 3:27 · Colossians 2:12 · 1 Peter 3:21 · John 3:5 · Matthew 28:19

Communion — The Lord's Supper

The Lord’s Supper is an ordinance instituted by Jesus Christ Himself on the night of His betrayal, commanded to be observed regularly by His followers until He returns. At Bethel, we celebrate communion every week as a congregation. The bread and cup are memorials — physical symbols that proclaim the body broken and the blood shed for the forgiveness of sins. Before partaking, every believer is called to engage in honest self-examination, confession of sin, and renewed gratitude for the atoning sacrifice of Christ. The Lord’s Supper is open to all baptized believers who are walking in repentance and faith, and we trust each person to examine themselves rightly before God.

Luke 22:19–20 · 1 Corinthians 11:23–29

The Church

The universal Church is the body of Christ — the redeemed of all ages, from every tribe, tongue, and nation, united by saving faith in Jesus and indwelt by the Holy Spirit. The local church is a covenant community of baptized believers who gather regularly under the authority of Scripture, the lordship of Christ, and the oversight of qualified elders for the purposes of worship, teaching, fellowship, the observance of the ordinances, and the proclamation of the gospel.

At Bethel, we are governed by a plurality of elders — men who meet the qualifications of Scripture, are called by God, and are appointed from within our own congregation to shepherd, teach, and lead. We hold to the New Testament pattern of local church autonomy, whereby each congregation is directly accountable to Christ and His Word, without submission to any outside denominational authority or hierarchy. Every member is called to active participation — caring for one another, exercising their spiritual gifts, giving generously, and joining in the Great Commission.

Matthew 28:18–20 · Acts 14:23 · 1 Timothy 3:1–13 · Titus 1:5–9 · Hebrews 10:24–25

Sin, Judgment & Hell

Sin is any act, thought, or disposition that violates the holy character and moral law of God — whether through willful rebellion or the inherited moral inability of fallen human nature. All people are born in sin, have personally sinned, and stand guilty before a holy God. Scripture is clear that every person will one day face divine judgment. For those who die apart from saving faith in Jesus Christ, the consequence is eternal, conscious separation from God in hell. This is not a truth we hold carelessly — it is the very weight of it that compels us to share the gospel urgently and without apology.

Romans 1:18–32 · Romans 3:23 · Romans 6:23 · Ephesians 2:1–3 · Hebrews 9:27 · Revelation 20:11–15

Marriage & Family

We believe that marriage is a sacred covenant, instituted by God at creation, defined exclusively as the lifelong union of one man and one woman. It is not a human construct subject to cultural redefinition, but a divine institution reflecting the covenant relationship between Christ and His Church. Sexual intimacy is a holy gift from God, designed and blessed exclusively within the bounds of that covenant marriage relationship. We believe that husbands are called to lead their families with Christlike, sacrificial love, and that wives are called to a willing, trusting partnership in that shared covenant.

We also believe that followers of Christ are called to pursue marriage only with fellow believers, as two people cannot walk the same path in opposite directions. We hold these convictions with clarity and without apology, while extending genuine grace and pastoral care to those walking through the real pain of broken relationships and imperfect circumstances.

Genesis 2:18–25 · Matthew 19:4–6 · 1 Corinthians 7:1–5 · Ephesians 5:21–33 · 2 Corinthians 6:14

Going Deeper

New Testament Support

A substantive biblical argument for each of Bethel’s core convictions. Select a heading to read it.

The Bible

The New Testament repeatedly affirms its own divine origin. Peter states that prophecy never originated from human will, but that holy men spoke as they were carried along by the Holy Spirit. Paul declares that all Scripture is God-breathed and profitable for doctrine and correction. Jesus Himself treated Scripture as unbreakable, settled, and authoritative — quoting it as the final word in every dispute He faced. The New Testament does not merely use the Old Testament as background material — it treats it as the living voice of God, still speaking, still binding, still authoritative in every word.

The Triune God

At Jesus’ baptism, all three persons of the Trinity appear simultaneously and distinctly — the Son in the water, the Spirit descending as a dove, the Father speaking audibly from heaven. Jesus commands baptism not in three names but in the singular name of the Father, Son, and Holy Spirit — a formulation that is grammatically singular but personally threefold, which is precisely the doctrine of the Trinity. Paul closes his second letter to Corinth with a benediction invoking all three persons in their distinct roles. The Trinity is not a theological invention of later councils — it is the consistent, multi-layered testimony of the New Testament itself.

God the Father

Jesus consistently addressed God as Father — personally, intimately, and with absolute authority. He taught His disciples to pray to the Father, revealed that the Father knows every need before it is asked, and declared that no one comes to the Father except through Him. In John 17, He prays to the Father with the intimacy of eternal relationship. The New Testament presents the Father not as a distant cosmic authority but as the sovereign source of all grace, the architect of redemption, the initiator of salvation, and the one to whom all things ultimately return in glory.

Jesus Christ

No figure in the New Testament makes the claims Jesus makes — nor has anyone backed those claims with the evidence He provided. He claimed equality with God, forgave sins, accepted worship, predicted His own death and resurrection, and then rose bodily from the dead. Paul declares that if the resurrection did not happen, the entire Christian faith is worthless and believers are still in their sins. But it did happen — attested by more than five hundred eyewitnesses, recorded by those who staked their lives and deaths on its truth, and confirmed by an empty tomb that no one in the first century successfully explained away.

The Holy Spirit

The Holy Spirit is not a secondary blessing or an optional depth of spiritual experience — He is the defining presence of the new covenant life in Christ. Paul’s statement in Romans 8:9 is unambiguous and without qualification: if anyone does not have the Spirit of Christ, he does not belong to Christ. The reception of the Holy Spirit is therefore the definitive mark of whether a person is in Christ at all.

The New Testament’s answer is specific, consistent, and impossible to reduce to a purely internal or invisible transaction. At Pentecost, Peter proclaimed the gospel and was asked directly: what must we do? His answer, delivered under the direct inspiration of the Holy Spirit, was: repent and be baptized, each of you, in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit. The gift of the Holy Spirit is promised as part of what God does in that unified act of repentance and baptism.

In 1 Corinthians 12:13, Paul writes that by one Spirit we were all baptized into one body — connecting the Spirit’s uniting work directly to baptism. In Titus 3:5, Paul describes salvation as happening through the washing of regeneration and renewing of the Holy Spirit — language in which the washing and the Spirit’s renewing are presented as a single, coordinated act of God. The theological implication is clear: the question of when a person is baptized is inseparable from the question of when a person enters into Christ.

Humanity

Paul’s letter to the Romans constructs an airtight case: both Jews and Gentiles stand equally condemned before God. There is no one righteous — not even one. All have sinned and fallen short of the glory of God. Jesus affirmed this from a different angle — declaring that apart from spiritual rebirth, no one can even perceive the kingdom of God. The consistent diagnosis of Scripture — that no one is righteous, that no human effort can satisfy divine justice, that the heart itself is corrupted — is precisely what makes the grace of God in Christ not merely an offer but a rescue.

Salvation

Salvation, from beginning to end, is the work of God — initiated by His grace, accomplished by the death and resurrection of His Son, and applied by the power of the Holy Spirit. Paul declares plainly in Ephesians 2 that we are saved by grace through faith — and that this is not of ourselves, it is the gift of God, not of works, so that no one may boast. Scripture also depicts God working through the response of the person being saved: repentance, faith, confession, and baptism — all of which are presented together in the New Testament’s consistent account of what it means to respond to the gospel.

Baptism

The New Testament speaks about baptism in direct connection with forgiveness, union with Christ, and new life — across multiple authors, genres, and audiences. Peter writes: baptism now saves you — not as the removal of dirt from the flesh, but as an appeal to God through the resurrection of Jesus Christ. Jesus states: whoever believes and is baptized will be saved. Paul grounds his ethical argument in Romans 6 in what happened to the believer in baptism: we were buried with Him through baptism into death; we were raised to walk in newness of life. These passages, taken together and read plainly, present baptism as part of how the New Testament church understood the response to the gospel.

Communion

On the night of His betrayal, Jesus instituted the Lord’s Supper and commanded His followers to observe it in remembrance of Him until He returns. Paul’s instructions to the Corinthian church reveal that this observance carries genuine spiritual weight — to partake unworthily is to sin against the body and blood of the Lord and to fail to discern what is being declared. Communion is not mere ritual or sentimental remembrance. It is a recurring, corporate proclamation of Christ’s death, a personal act of honest self-examination, and a forward-looking declaration of His return.

The Church

The New Testament knows nothing of a solitary Christian. From Pentecost forward, believers gathered, broke bread, prayed together, submitted to appointed leadership, and held one another accountable. The author of Hebrews commands believers not to forsake the assembling of themselves together — a command given precisely because the temptation to drift from community is real and dangerous. The local church is not optional, not incidental, and not merely helpful — it is the God-ordained community in which believers are formed, discipled, corrected, deployed for mission, and sustained for the journey.

Sin, Judgment & Hell

Jesus spoke more about hell than any other figure in the New Testament — more than He spoke about heaven. He described it as outer darkness, unquenchable fire, a place of weeping and gnashing of teeth, and eternal punishment prepared for the devil and his angels. The book of Revelation portrays the great white throne judgment in sobering detail — those not found in the Book of Life cast into the lake of fire. These are not metaphors to be softened or reinterpreted for cultural comfort. They are the words of the Son of God and the inspired testimony of His apostles, delivered with urgency because the stakes are eternal.

Marriage & Family

When asked about divorce, Jesus did not defer to cultural convention or rabbinic debate — He went back to creation. From the beginning, God made them male and female, and what God has joined together no human being has the authority to separate. Paul builds on this foundation in Ephesians 5, declaring that the marriage covenant between husband and wife is not merely a social institution — it is a living theological sign of the relationship between Christ and His Church. Marriage is embedded in creation, fulfilled in the gospel, and will find its final meaning in the marriage supper of the Lamb.

Going Deeper

Old Testament Support

How the types and shadows of the Old Testament foreshadow the doctrines fulfilled in the New.

The Bible

The Old Testament bears witness to its own divine authority long before the New Testament affirms it. David declares that the law of the Lord is perfect, reviving the soul — and that every word of God proves true. Moses commanded Israel to neither add to nor take away from the words God had spoken. The prophets consistently prefaced their messages with ’Thus says the Lord’ — claiming not personal insight but divine commission. The Psalms celebrate the word of God as a lamp, a fire, a hammer, and an eternal foundation. The Old Testament does not present itself as human reflection on spiritual themes — it presents itself as the voice of the living God, delivered through chosen instruments, carrying the full weight of His authority.

The Triune God

The seeds of Trinitarian revelation are embedded in the Old Testament from its opening words. God speaks in the plural — ’Let us make man in our image’ — language that cannot be reduced to mere royal address without straining its plain sense. The Spirit of God hovers over the waters at creation as a distinct agent. The Angel of the Lord appears throughout the patriarchal and prophetic narratives — receiving worship, forgiving sins, and speaking as God Himself, yet distinguished from the Lord who sends Him. The Shema — ’Hear, O Israel, the Lord our God, the Lord is one’ — uses the Hebrew word echad, which denotes a composite unity, the same word used to describe the ’one flesh’ union of husband and wife. The Old Testament does not teach the Trinity explicitly, but it lays a foundation that the New Testament completes without contradiction.

God the Father

God reveals Himself as Father throughout the Old Testament — not merely as Creator, but as covenant parent. He calls Israel His firstborn son. He carries His people as a father carries his child through the wilderness. Through Malachi, He asks: ’If I am a father, where is my honor?’ Isaiah cries out, ’You are our Father — our Redeemer from of old is your name.’ The fatherhood of God is not a New Testament innovation — it is rooted in the covenant history of Israel, where God chose, adopted, disciplined, and loved His people with the tenderness and authority of a father.

Jesus Christ

The Old Testament is saturated with types, prophecies, and foreshadowings of Jesus Christ — so much so that Jesus Himself declared that Moses and all the Prophets wrote about Him. The Passover lamb prefigures Christ the Lamb of God. Isaac, the beloved son laid upon the altar by his father, foreshadows the Father’s offering of His only Son. Joseph, rejected by his brothers, sold for silver, and raised to the right hand of power to save the very ones who betrayed him, is a portrait of Christ in unmistakable detail. The Suffering Servant of Isaiah 53 — pierced for transgressions, crushed for iniquities, bearing the sin of many — is the most detailed prophetic portrait of the crucifixion written seven hundred years before it occurred.

The Holy Spirit

The Holy Spirit is active from the first verse of Scripture — the Spirit of God hovering over the face of the deep at creation. Throughout the Old Testament, the Spirit empowers judges, anoints kings, and inspires prophets. But the Spirit’s presence under the old covenant was selective, temporary, and revocable — given to certain individuals for certain tasks, and capable of being withdrawn, as David prayed: ’Do not take your Holy Spirit from me.’ Joel prophesied a day when God would pour out His Spirit on all flesh. Ezekiel promised a new heart and a new spirit placed within God’s people. The Old Testament looked forward to a day when the Spirit would not merely come upon God’s people but dwell within them permanently — and that day arrived at Pentecost.

Humanity

The Old Testament establishes the foundational truths about humanity that the New Testament presupposes. God formed man from the dust of the ground and breathed into his nostrils the breath of life — an act of intimate, personal creation that sets humanity apart from every other creature. But the fall in Genesis 3 shattered that original design. Adam’s disobedience introduced sin, shame, death, and alienation from God into the human experience. The early chapters of Genesis trace an unbroken line of human depravity that confirms what the rest of Scripture declares: the heart is deceitful above all things, and desperately sick. The Old Testament diagnoses the human condition as terminal, and in doing so, prepares the way for the only cure: the grace of God in Christ.

Salvation

The Old Testament does not merely predict salvation — it enacts it in types and shadows that the New Testament fulfills in substance. The Passover is the foundational type: a lamb without blemish, slain at twilight, its blood applied to the doorposts so that death would pass over. Israel did not earn deliverance — they obeyed in faith, and God acted. The Day of Atonement depicts the high priest entering the Most Holy Place with the blood of a sacrifice to make atonement for the sins of the people — a ritual Hebrews explicitly identifies as a shadow of Christ’s once-for-all sacrifice. In every case, the pattern is the same: God initiates, God provides the sacrifice, and the people respond in faith and obedience to what God has done.

Baptism

The Old Testament contains striking types of baptism that the New Testament authors themselves identify and apply. Peter explicitly connects baptism to the flood of Noah — the water through which eight persons were saved, corresponding to baptism which now saves you. Paul writes that the Israelites were all baptized into Moses in the cloud and in the sea — the Red Sea crossing, through which God’s people passed from slavery to freedom, from death to life. Naaman the Syrian was commanded to wash seven times in the Jordan and was cleansed of his leprosy — a healing that came not from the water itself but from obedient faith in the word of God. The Old Testament consistently uses water as the instrument through which God acts to deliver, cleanse, and set apart His people.

Communion

The Lord’s Supper emerges from a rich tapestry of Old Testament types. The Passover meal is the most direct: Jesus instituted the Lord’s Supper during the Passover celebration, deliberately replacing the old covenant meal with the new. Melchizedek, the priest-king of Salem, brought out bread and wine to Abram — a priestly act that Hebrews connects directly to Christ’s eternal priesthood. The bread of the Presence — set continually before the Lord in the tabernacle — represented God’s covenant provision and His abiding presence with His people. The manna in the wilderness is the type Jesus identifies when He declares, ’I am the bread of life.’ The Old Testament table was always a place of covenant, provision, and the presence of God — and the Lord’s Supper fulfills every one of those meanings.

The Church

The concept of God’s called-out assembly did not begin at Pentecost — it began in the Old Testament. The Hebrew word qahal, translated ’assembly’ or ’congregation,’ describes the gathered people of God throughout Israel’s history. At Sinai, God constituted Israel as His own possession, a kingdom of priests, and a holy nation — language Peter applies directly to the New Testament church. Israel was called to be a light to the nations, a community set apart for God’s purposes and God’s mission — the same calling the church receives. The vine and vineyard imagery of Isaiah 5, the flock imagery of the Psalms, and the covenant community of Deuteronomy all find their fulfillment in the New Testament church — the true Israel of God, gathered under a better covenant with better promises.

Sin, Judgment & Hell

The Old Testament establishes the holiness of God and the gravity of sin in terms so vivid that no honest reader can miss them. The Flood destroyed an entire generation because the wickedness of man was great. Sodom and Gomorrah were consumed by fire from heaven — and Jude identifies their destruction as an example of the eternal fire that awaits the ungodly. The Old Testament does not treat sin casually, and neither does it present God’s judgment as disproportionate. Isaiah closes with the haunting declaration that the worm does not die and the fire is not quenched for those who rebelled against God. The Old Testament establishes the doctrine of divine judgment with a weight that the New Testament confirms and extends.

Marriage & Family

Marriage originates in the Old Testament — not as a cultural convention but as the first institution God created after forming humanity itself. Before there was a nation, a priesthood, a temple, or a covenant community, there was a marriage. God declared that it was not good for man to be alone, fashioned the woman from the man’s own body, and brought her to him — establishing the pattern of one man and one woman united in lifelong covenant. The Song of Solomon celebrates the beauty, exclusivity, and passion of married love within that covenant. Most remarkably, the marriage of Hosea and Gomer serves as a prophetic sign of God’s covenant love for His unfaithful people — a love that pursues, redeems, and restores even in the face of betrayal. The Old Testament presents marriage as a theological metaphor for God’s covenant faithfulness — a metaphor Paul brings to its fullest expression in Ephesians 5.

Questions are welcome

We’d rather you ask than wonder. Call the church office, or come find a pastor after the service on Sunday.

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