What We Believe

Our guiding principles

About God

God is the Creator and Ruler of the universe. He exists eternally in three persons: the Father, the Son, and the Holy Spirit. God is both holy and loving.

About Jesus Christ

Jesus Christ is the unique Son of God. He lived a sinless human life and died on the cross to atone for our sins. He rose from the dead and ascended to heaven and will return again to earth.

About the Holy Spirit

The Holy Spirit is present in the world to make people aware of their need for Jesus Christ. When we receive Jesus as the leader of our lives and the forgiver of our sins, the Holy Spirit comes to live within us. He provides us with power for living, enables us to understand spiritual truth, and guides us in doing what pleases God. As Christians we seek to live under His control daily.

About the Bible

The Bible is God’s word written by human authors under the supernatural guidance of the Holy Spirit. It is the final authority for determining our Christian beliefs and how we are to live.

About Human Beings

People are made in the spiritual image of God — we are rational and moral beings. Because we are God’s creation made in God’s image, each person possesses great self-worth. Although every person has tremendous potential for good, all of us are marred by an attitude of self-centeredness which the Bible calls “sin.” This attitude and its resultant actions separate us from God, others and ourselves.

About being made right with God

Becoming right with God and having our relationship with God restored is what the Bible calls salvation. Salvation is God’s free gift to us. We can never earn it or achieve it by self-improvement or good works. We accept God’s gift of a new life when we turn from our self-ruled life and accept Jesus as our Savior. The new life that God gives us is an abundant life in this world and eternal life in the world to come.

About the kind of life we are called to

Though we are not made right with God by our own goodness, “good works” are not optional for the Christian life. When we give our lives to Christ, it is expected that we will grow towards loving God with all our being and our neighbors as ourselves.

Baptism is our initiation into the church and our identification as children of God. God initiates this relationship and chooses us as daughters and sons, beginning our life-long journey of faith. God’s choice happens regardless of our age or our response. Because God chooses us once and for all, this is an act that should not be repeated. Those that are baptized as children must make the choice to confirm their belief in Christ to continue as members of the church. If you were baptized as a child, there is no need to be baptized again. If your child was baptized as a baby, he/she can later make the choice to profess his/her own faith in Christ in our Confirmation program for 6th graders. Baptism for children and adults is offered several times per year. There is a mandatory training for families prior to each date.

Traditional and Harvest Worship Baptisms

If you have any questions or would like to register for baptism during Traditional or Harvest worship services, please contact Gina Bryan.

Loft Worship Baptisms

If you have any questions or would like to register for baptism during a Loft worship services, please contact Shannon Logan.

The Church at Woodforest Baptisms

For families, children, and/or youth who are interested in being baptized, please contact Pam Broussard to schedule an appointment with our Woodforest Pastor to discuss those plans.

Communion is an opportunity for us to renew our relationship with Jesus Christ. On His last night before His death, Jesus ate a special meal with His disciples. He charged his church with repeating this meal to remember His sacrifice and celebrate our new life through His death and resurrection. God offers this relationship to everyone, so all who desire to receive are welcome to participate.

There is but one living and true God, everlasting, without body or parts, of infinite power, wisdom, and goodness; the maker and preserver of all things, both visible and invisible. And in unity of this God.

ARTICLE I—OF FAITH IN THE HOLY TRINITY:There is but one living and true God, everlasting, without body or parts, of infinite power, wisdom, and goodness; the maker and preserver of all things, both visible and invisible. And in unity of this Godhead there are three persons, of one substance, power, and eternity—the Father, the Son, and the Holy Ghost.

ARTICLE II—OF THE WORD, OR SON OF GOD, WHO WAS MADE VERY MAN: The Son, who is the Word of the Father, the very and eternal God, of one substance with the Father, took man’s nature in the womb of the blessed Virgin; so that two whole and perfect natures, that is to say, the Godhead and Manhood, were joined together in one person, never to be divided; whereof is one Christ, very God and very Man, who truly suffered, was crucified, dead, and buried, to reconcile his Father to us, and to be a sacrifice, not only for original guilt, but also for actual sins of men.

ARTICLE III—OF THE RESURRECTION OF CHRIST: Christ did truly rise again from the dead, and took again his body, with all things appertaining to the perfection of man’s nature, wherewith he ascended into heaven, and there sitteth until he return to judge all men at the last day.

ARTICLE IV—OF THE HOLY GHOST: The Holy Ghost, proceeding from the Father and the Son, is of one substance, majesty, and glory with the Father and the Son, very and eternal God.

ARTICLE V—OF THE SUFFICIENCY OF THE HOLY SCRIPTURES FOR SALVATION: The Holy Scripture containeth all things necessary to salvation; so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man that it should be believed as an article of faith, or be thought requisite or necessary to salvation. In the name of the Holy Scripture we do understand those canonical books of the Old and New Testament of whose authority was never any doubt in the church. The names of the canonical books are: Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, The First Book of Samuel, The Second Book of Samuel, The First Book of Kings, The Second Book of Kings, The First Book of Chronicles, The Second Book of Chronicles, The Book of Ezra, The Book of Nehemiah, The Book of Esther, The Book of Job, The Psalms, The Proverbs, Ecclesiastes or the Preacher, Cantica or Songs of Solomon, Four Prophets the Greater, Twelve Prophets the Less. All the books of the New Testament, as they are commonly received, we do receive and account canonical.

ARTICLE VI—OF THE OLD TESTAMENT: The Old Testament is not contrary to the New; for both in the Old and New Testament everlasting life is offered to mankind by Christ, who is the only Mediator between God and man, being both God and Man. Wherefore they are not to be heard who feign that the old fathers did look only for transitory promises. Although the law given from God by Moses as touching ceremonies and rites doth not bind Christians, nor ought the civil precepts thereof of necessity be received in any commonwealth; yet notwithstanding, no Christian whatsoever is free from the obedience of the commandments which are called moral.

ARTICLE VII—OF ORIGINAL OR BIRTH SIN: Original sin standeth not in the following of Adam (as the Pelagians do vainly talk), but it is the corruption of the nature of every man, that naturally is engendered of the offspring of Adam, whereby man is very far gone from original righteousness, and of his own nature inclined to evil, and that continually.

ARTICLE VIII—OF FREE WILL: The condition of man after the fall of Adam is such that he cannot turn and prepare himself, by his own natural strength and works, to faith, and calling upon God; wherefore we have no power to do good works, pleasant and acceptable to God, without the grace of God by Christ preventing us, that we may have a good will, and working with us, when we have that good will.

ARTICLE IX—OF THE JUSTIFICATION OF MAN: We are accounted righteous before God only for the merit of our Lord and Saviour Jesus Christ, by faith, and not for our own works or deservings. Wherefore, that we are justified by faith, only, is a most wholesome doctrine, and very full of comfort.

ARTICLE X—OF GOOD WORKS: Although good works, which are the fruits of faith, and follow after justification, cannot put away our sins, and endure the severity of God’s judgment; yet are they pleasing and acceptable to God in Christ, and spring out of a true and lively faith, insomuch that by them a lively faith may be as evidently known as a tree is discerned by its fruit.

ARTICLE XI—OF WORKS OF SUPEREROGATION: Voluntary works—besides, over and above God’s commandments—which they call works of supererogation, cannot be taught without arrogancy and impiety. For by them men do declare that they do not only render unto God as much as they are bound to do, but that they do more for his sake than of bounden duty is required; whereas Christ saith plainly: When you have done all that is commanded you, say, We are unprofitable servants.

ARTICLE XII—OF SIN AFTER JUSTIFICATION: Not every sin willingly committed after justification is the sin against the Holy Ghost, and unpardonable. Wherefore, the grant of repentance is not to be denied to such as fall into sin after justification. After we have received the Holy Ghost, we may depart from grace given, and fall into sin, and, by the grace of God, rise again and amend our lives. And therefore they are to be condemned who say they can no more sin as long as they live here; or deny the place of forgiveness to such as truly repent.

ARTICLE XIII—OF THE CHURCH: The visible church of Christ is a congregation of faithful men in which the pure Word of God is preached, and the Sacraments duly administered according to Christ’s ordinance, in all those things that of necessity are requisite to the same.

ARTICLE XIV—OF PURGATORY: The Romish doctrine concerning purgatory, pardon, worshiping, and adoration, as well of images as of relics, and also invocation of saints, is a fond thing, vainly invented, and grounded upon no warrant of Scripture, but repugnant to the Word of God.

ARTICLE XV—OF SPEAKING IN THE CONGREGATION IN SUCH A TONGUE AS THE PEOPLE UNDERSTAND: It is a thing plainly repugnant to the Word of God, and the custom of the primitive church, to have public prayer in the church, or to minister the Sacraments, in a tongue not understood by the people.

ARTICLE XVI—OF THE SACRAMENTS: Sacraments ordained of Christ are not only badges or tokens of Christian men’s profession, but rather they are certain signs of grace, and God’s good will toward us, by which he doth work invisibly in us, and doth not only quicken, but also strengthen and confirm, our faith in him. There are two Sacraments ordained of Christ our Lord in the Gospel; that is to say, Baptism and the Supper of the Lord. Those five commonly called sacraments, that is to say, confirmation, penance, orders, matrimony, and extreme unction, are not to be counted for Sacraments of the Gospel; being such as have partly grown out of the corrupt following of the apostles, and partly are states of life allowed in the Scriptures, but yet have not the like nature of Baptism and the Lord’s Supper, because they have not any visible sign or ceremony ordained of God. The Sacraments were not ordained of Christ to be gazed upon, or to be carried about; but that we should duly use them. And in such only as worthily receive the same, they have a wholesome effect or operation; but they that receive them unworthily, purchase to themselves condemnation, as St. Paul saith.

ARTICLE XVII—OF BAPTISM: Baptism is not only a sign of profession and mark of difference whereby Christians are distinguished from others that are not baptized; but it is also a sign of regeneration or the new birth. The Baptism of young children is to be retained in the Church.

ARTICLE XVIII—OF THE LORD’S SUPPER: The Supper of the Lord is not only a sign of the love that Christians ought to have among themselves one to another, but rather is a sacrament of our redemption by Christ’s death; insomuch that, to such as rightly, worthily, and with faith receive the same, the bread which we break is a partaking of the body of Christ; and likewise the cup of blessing is a partaking of the blood of Christ. Transubstantiation, or the change of the substance of bread and wine in the Supper of our Lord, cannot be proved by Holy Writ, but is repugnant to the plain words of Scripture, overthroweth the nature of a sacrament, and hath given occasion to many superstitions. The body of Christ is given, taken, and eaten in the Supper, only after a heavenly and spiritual manner. And the mean whereby the body of Christ is received and eaten in the Supper is faith. The Sacrament of the Lord’s Supper was not by Christ’s ordinance reserved, carried about, lifted up, or worshiped.

ARTICLE XIX—OF BOTH KINDS: The cup of the Lord is not to be denied to the lay people; for both the parts of the Lord’s Supper, by Christ’s ordinance and commandment, ought to be administered to all Christians alike.

ARTICLE XX—OF THE ONE OBLATION OF CHRIST, FINISHED UPON THE CROSS: The offering of Christ, once made, is that perfect redemption, propitiation, and satisfaction for all the sins of the whole world, both original and actual; and there is none other satisfaction for sin but that alone. Wherefore the sacrifice of masses, in the which it is commonly said that the priest doth offer Christ for the quick and the dead, to have remission of pain or guilt, is a blasphemous fable and dangerous deceit.

ARTICLE XXI—OF THE MARRIAGE OF MINISTERS: The ministers of Christ are not commanded by God’s law either to vow the estate of single life, or to abstain from marriage; therefore it is lawful for them, as for all other Christians, to marry at their own discretion, as they shall judge the same to serve best to godliness.

ARTICLE XXII—OF THE RITES AND CEREMONIES OF CHURCHES: It is not necessary that rites and ceremonies should in all places be the same, or exactly alike; for they have been always different, and may be changed according to the diversity of countries, times, and men’s manners, so that nothing be ordained against God’s Word. Whosoever, through his private judgment, willingly and purposely doth openly break the rites and ceremonies of the church to which he belongs, which are not repugnant to the Word of God, and are ordained and approved by common authority, ought to be rebuked openly, that others may fear to do the like, as one that offendeth against the common order of the church, and woundeth the consciences of weak brethren. Every particular church may ordain, change, or abolish rites and ceremonies, so that all things may be done to edification.

ARTICLE XXIII—OF THE RULERS OF THE UNITED STATES OF AMERICA: The President, the Congress, the general assemblies, the governors, and the councils of state, as the delegates of the people, are the rulers of the United States of America, according to the division of power made to them by the Constitution of the United States and by the constitutions of their respective states. And the said states are a sovereign and independent nation, and ought not to be subject to any foreign jurisdiction.

ARTICLE XXIV—OF CHRISTIAN MEN’S GOODS: The riches and goods of Christians are not common as touching the right, title, and possession of the same, as some do falsely boast. Notwithstanding, every man ought, of such things as he possesseth, liberally to give alms to the poor, according to his ability.

ARTICLE XXV—OF A CHRISTIAN MAN’S OATH: As we confess that vain and rash swearing is forbidden Christian men by our Lord Jesus Christ and James his apostle, so we judge that the Christian religion doth not prohibit, but that a man may swear when the magistrate requireth, in a cause of faith and charity, so it be done according to the prophet’s teaching, in justice, judgment, and truth. [The following Article from the Methodist Protestant Discipline is placed here by the Uniting Conference (1939). It was not one of the Articles of Religion voted upon by the three churches.]

OF SANCTIFICATION: Sanctification is that renewal of our fallen nature by the Holy Ghost, received through faith in Jesus Christ, whose blood of atonement cleanseth from all sin; whereby we are not only delivered from the guilt of sin, but are washed from its pollution, saved from its power, and are enabled, through grace, to love God with all our hearts and to walk in his holy commandments blameless. [The following provision was adopted by the Uniting Conference (1939). This statement seeks to interpret to our churches in foreign lands Article XXIII of the Articles of Religion. It is a legislative enactment but is not a part of the Constitution. (See Judicial Council Decisions 41, 176, and Decision 6, Interim Judicial Council.)]

OF THE DUTY OF CHRISTIANS TO THE CIVIL AUTHORITY: It is the duty of all Christians, and especially of all Christian ministers, to observe and obey the laws and commands of the governing or supreme authority of the country of which they are citizens or subjects or in which they reside, and to use all laudable means to encourage and enjoin obedience to the powers that be.


On a typical Sunday in our Traditional Worship service, we affirm our faith by reciting the historic and ancient Apostles’ Creed.

I believe in God the Father Almighty, maker of heaven and earth; and in Jesus Christ his only Son our Lord; who was conceived by the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, dead, and buried; the third day he rose from the dead; he ascended into heaven, and sitteth at the right hand of God the Father Almighty; from thence he shall come to judge the quick and the dead. I believe in the Holy Spirit, the holy catholic church, the communion of saints, the forgiveness of sins, the resurrection of the body and the life everlasting. Amen.


Several of our ministers are active participants in The Confessing Movement.


Confessing faith in Jesus Christ as Son, Savior, and Lord, the Confessing Movement exists to help retrieve and celebrate the Church’s classic biblical and doctrinal identity and to live it out together as followers of Jesus Christ.


This task is critically important in our relativistic age, which insists that every individual come to her or his own personal truth, morality, and understanding of righteousness. Within the United Methodist Church, this situation has often led to the promotion of political ideologies and personal agendas overlaid with religious veneers, positions frequently in opposition to the historic biblical and doctrinal teachings of the faith. In this process, as each individual advocates what is “right in his own eyes” (Judges 21), the teaching of Christian truth is often confused or even lost and those whom Christ came to save are instead led astray.


The historic Christian faith as read in Holy Scripture, summarized in creeds and confessions, and articulated in the richness of our doctrinal heritage, is not the product of personal opinion but a gift from God. It offers the world something much more life-giving than the limited and transient wisdom of the culture; it offers no less than a transformative relationship with the living God through the Lord Jesus Christ in the power of the Holy Spirit. The Confessing Movement is working to re-establish this clarity of purpose within the United Methodist Church.


Therefore, as United Methodist lay women and men, clergy, and congregations, with one voice we pledge our confident allegiance to the Lord Jesus Christ according to the “faith which was once for all delivered to the saints” (Jude 3) and seek to renew the Church in the power of this faith. We invite you to join us in this holy and happy work: recalling our beloved United Methodist Church to the fullness of its biblical and doctrinal identity in the Lord Jesus Christ through the renewal of the Holy Spirit!