The confession of faith of Lake Vadnais Church consists of the following Creeds, Confessions, and Declarations in their entirety:

•                 The Apostles’ Creed
•                 The Nicene Creed
•                 The Athanasian Creed
•                 The Chicago Statement of Inerrancy (of 1978)

The creeds and confessions serve as the foundation for the beliefs of Lake Vadnais Church. The following is a summary of those declarations, and is not to be taken as a comprehensive statement of faith, but instead highlighting the particulars of the beliefs therein:

1.       The 66 Canonical books of the Scriptures (not including any apocryphal or "deuterocanonical" works) are alone the complete special revelation of God and are without error in the original manuscripts, infallible, and inspired by the Holy Spirit. The Holy Scriptures are the ultimate and final authority on all matters of faith and practice.

2.       God exists as a Trinity of persons: the Father, Son, and Holy Spirit. These three persons share one being of God.

3.       Jesus Christ is fully God and fully Man, was born of the virgin Mary, lived a sinless life, died as a sacrifice for the sins of all His people, bodily rose from the dead, ascended into heaven, and serves as our High Priest, advocate, and mediator.

4.       The Holy Spirit glorifies the Lord Jesus Christ, convicts people of their sins, regenerates sinners, indwells, instructs, and empowers believers.

5.       All people are fallen in Adam and are lost apart from regeneration by the Holy Spirit.

6.       Jesus Christ’s substitutionary atonement is the only provision given as the grounds of the justification for all those who believe, and it is only through Jesus Christ that people are saved.

7.       The Lord’s Supper and Baptism are the only two ordinances given by Christ to His Church. Both are to be observed by repentant believers until His second coming, but are not, however, a means of justification or regeneration.

8.       The true – or universal – Church is composed of all people called by the Father, saved by the Son, and regenerated by the Holy Spirit. We are united together as the body of Christ, of which Jesus Himself is the head.

9.       Only members of the true Church (as defined above) are eligible for membership in the local Church.

10.   All churches under the authority of Christ possess the right to govern their own affairs.

11.   Jesus Christ will personally, physically, and visibly return to Earth to judge the living and the dead.

12.   All those who bear the image of God will be bodily resurrected. Those saved in Christ to eternal life and those apart from Christ to destruction.

1.       We affirm that all people are created in the image of God, and that such a creation cannot be altered in any ultimate sense by the actions of any person. As such, we reject that any person may change their gender or sex based on any personal conviction regardless of how deeply felt, and regardless of any medical procedure or pharmaceutical treatment. All people are given a gender at birth that matches the sex to which they were born. This principle applies to any transgender person, and is to be observed when defining the parameters of marriage below.

2.       We affirm the biblical view of marriage. That is, that marriage is a divine institution, inherent to the created order, the foundation of the family, and a building block of all God-honoring communities and nations. Marriage is to be affirmed or defined by no other authority than the revealed Word of God. It is that same Word that defines marriage as a life-long commitment between one and only one man, and one and only one woman. Marriage is a covenant, and the bind between husband and wife should be treated with the sincerity of any other covenant. The Church is not to affirm the validity of any union that claims to be a marriage that violates these distinctives – regardless of cultural influence or pressures – which includes, but is not limited to, homosexual marriage, polygamous marriage, polyandrous marriage, bestial marriage, incestuous marriage, or pedophilial marriage. 

3.       We affirm that God the Father, in eternity past, and for all eternity, has possessed, and will possess, exhaustive foreknowledge of all things that have and will come to pass. We affirm that God is omniscient, and as such we reject the doctrines of Open Theism (or “openness theology”) that claims that free choice is only possible if God does cannot possess knowledge of future events. Such a god is not the God of the Bible, and is in no way within the bounds of Christian orthodoxy.

4.       We affirm the classic Reformed understanding of the tripartite division of the law of God into those of moral, civil, and ceremonial laws. We affirm that the moral law, as defined in the Decalogue is eternal and binding on all people. We affirm that the civil law was specifically for the people of ancient Israel and not normative for the civil magistrate today. We affirm that the Old Covenant ceremonial laws were fulfilled by Jesus Christ, who is now our High Priest and mediator of the New Covenant. We therefore reject the doctrines of theonomy as an accurate application of the law for all Christian believers.  

5.       We reject the theology of the Word of Faith movement, which claims – among other things – that we, as believers, are “little gods” whose words possess creative power to create and alter our reality. We affirm that God alone is the sovereign creator and sustainer of all that is, and that the Word of Faith teachings are blasphemous misrepresentations of our role as stewards of the Earth.

6.       We reject the validity of the Prosperity Gospel, which is no Gospel at all. We affirm that biblical prosperity is the receiving of spiritual blessings given to us by Jesus Christ, and not material or monetary abundance in this life. We affirm that the chief end of all people is to glorify God and enjoy Him forever, and that such joy is not found through monetary gain, but through relationship with Jesus Christ.

Article I
We affirm that the normative authority of Holy Scripture is the authority of God Himself, and is attested by Jesus Christ, the Lord of the Church.
We deny the legitimacy of separating the authority of Christ from the authority of Scripture, or of opposing the one to the other.

Article II
We affirm that as Christ is God and man in one person, so Scripture is, indivisibly, God’s Word in human language.
We deny that the humble, human form of Scripture entails errancy any more than the humanity of Christ, even in His humiliation, entails sin.

Article III
We affirm that the person and work of Jesus Christ are the central focus of the entire Bible.
We deny that any method of interpretation which rejects or obscures the Christ-centeredness of Scripture is correct.

Article IV
We affirm that the Holy Spirit who inspired Scripture acts through it today to work faith in its message.
We deny that the Holy Spirit ever teaches to anyone anything which is contrary to the teaching of Scripture.

Article V
We affirm that the Holy Spirit enables believers to appropriate and apply Scripture to their lives.
We deny that the natural man is able to discern spiritually the Biblical message apart from the Holy Spirit.

Article VI
We affirm that the Bible expresses God’s truth in propositional statements, and we declare that Biblical truth is both objective and absolute. We further affirm that a statement is true if it represents matters as they actually are, but is an error if it misrepresents the facts.
We deny that, while Scripture is able to make us wise unto salvation, Biblical truth should be defined in terms of this function. We further deny that error should be defined as that which willfully deceives.

Article VII
We affirm that the meaning expressed in each Biblical text is single, definite and fixed.
We deny that the recognition of this single meaning eliminates the variety of its application.

Article VIII
We affirm that the Bible contains teachings and mandates which apply to all cultural and situational contexts and other mandates which the Bible itself shows apply only to particular situations.
We deny that the distinction between the universal and particular mandates of Scripture can be determined by cultural and situational factors. We further deny that universal mandates may ever be treated as culturally or situationally relative.

Article IX
We affirm that the term hermeneutics, which historically signified the rules of exegesis, may properly be extended to cover all that is involved in the process of perceiving what the Biblical revelation means and how it bears on our lives.
We deny that the message of Scripture derives from, or is dictated by, the interpreter’s understanding. Thus we deny that the “horizons” of the Biblical writer and the interpreter may rightly “fuse” in such a way that what the text communicates to the interpreter is not ultimately controlled by the expressed meaning of the Scripture.

Article X
We affirm that Scripture communicates God’s truth to us verbally through a wide variety of literary forms.
We deny that any of the limits of human language render Scripture inadequate to convey God’s message.

Article XI
We affirm that translations of the text of Scripture can communicate knowledge of God across all temporal and cultural boundaries.
We deny that the meaning of Biblical texts is so tied to the culture out of which they came that understanding of the same meaning in other cultures is impossible.

Article XII
We affirm that in the task of translating the Bible and teaching it in the context of each culture, only those functional equivalents, which are faithful to the content of Biblical teaching, should be employed.
We deny the legitimacy of methods which either are insensitive to the demands of cross-cultural communication or distort Biblical meaning in the process.

Article XIII
We affirm that awareness of the literary categories, formal and stylistic, of the various parts of Scripture is essential for proper exegesis, and hence we value genre criticism as one of the many disciplines of Biblical study.
We deny that generic categories which negate historicity may rightly be imposed on Biblical narratives which present themselves as factual.

Article XIV
We affirm that the Biblical record of events, discourses and sayings, though presented in a variety of appropriate literary forms, corresponds to historical fact.
We deny that any event, discourse or saying reported in Scripture was invented by the Biblical writers or by the traditions they incorporated.

Article XV
We affirm the necessity of interpreting the Bible according to its literal, or normal, sense. The literal sense is the grammatical-historical sense, that is, the meaning which the writer expressed. Interpretation according to the literal sense will take account of all figures of speech and literary forms found in the text.
We deny the legitimacy of any approach to Scripture that attributes to it meaning which the literal sense does not support.

Article XVI
We affirm that legitimate critical techniques should be used in determining the canonical text and its meaning.
We deny the legitimacy of allowing any method of Biblical criticism to question the truth or integrity of the writer’s expressed meaning, or of any other scriptural teaching.

Article XVII
We affirm the unity, harmony and consistency of Scripture and declare that it is its own best interpreter. We deny that Scripture may be interpreted in such a way as to suggest that one passage corrects or militates against another.
We deny that later writers of Scripture misinterpreted earlier passages of Scripture when quoting from or referring to them.

Article XVIII
We affirm that the Bible’s own interpretation of itself is always correct, never deviating from, but rather elucidating, the single meaning of the inspired text. The single meaning of a prophet’s words includes, but is not restricted to, the understanding of those words by the prophet and necessarily involves the intention of God evidenced in the fulfillment of those words.
We deny that the writers of Scripture always understood the full implications of their own words.

Article XIX
We affirm that any preunderstandings which the interpreter brings to Scripture should be in harmony with scriptural teaching and subject to correction by it.
We deny that Scripture should be required to fit alien preunderstandings, inconsistent with itself, such as naturalism, evolutionism, scientism, secular humanism, and relativism.

Article XX
We affirm that since God is the author of all truth, all truths, Biblical and extrabiblical, are consistent and cohere, and that the Bible speaks truth when it touches on matters pertaining to nature, history or anything else.
We further affirm that in some cases extrabiblical data have value for clarifying what Scripture teaches, and for prompting correction of faulty interpretations. We deny that extrabiblical views ever disprove the teaching of Scripture or hold priority over it.

Article XXI
We affirm the harmony of special with general revelation and therefore of Biblical teaching with the facts of nature.
We deny that any genuine scientific facts are inconsistent with the true meaning of any passage of Scripture.

Article XXII
We affirm that Genesis 1 – 11 is factual, as is the rest of the book.
We deny that the teachings of Genesis 1 – 11 are mythical and that scientific hypotheses about earth history or the origin of humanity may be invoked to overthrow what Scripture teaches about creation.

Article XXIII
We affirm the clarity of Scripture and specifically of its message about salvation from sin.
We deny that all passages of Scripture are equally clear or have equal bearing on the message of redemption.

Article XXIV
We affirm that a person is not dependent for understanding of Scripture on the expertise of Biblical scholars.
We deny that a person should ignore the fruits of the technical study of Scripture by Biblical scholars.

Article XXV
We affirm that the only type of preaching which sufficiently conveys the divine revelation and its proper application to life is that which faithfully expounds the text of Scripture as the Word of God.
We deny that the preacher has any message from God apart from the text of Scripture.