PREAMBLE:

Abolitionism is the biblical doctrine of repentance applied to national sin. Originally a term coined in the fight against human slavery, the term has now been adopted by many engaged in the Christian fight against human abortion. This statement seeks to offer clarity on what we mean by abolitionism. We believe that the abolitionist movement can be a powerful tool of the Bride of Christ if it is built on the solid rock of the true gospel of Jesus Christ and orthodox Christianity.   

Through the ages, abolitionism has been adopted by many different men and women of diverse theological backgrounds. At different points in history, abolitionism has been adopted by Anglicans, Quakers, Unitarians, Baptists, Methodists, Presbyterians, and more. Many of these men and women were orthodox followers of Christ while others adopted heterodox or even heretical ideas that placed them outside of the Christian faith. Though we recognize that theologically errant men and women were active and outspoken abolitionists, we also recognize that many abolitionists of human slavery were faithful and orthodox brothers and sisters in Christ. Furthermore, and most importantly, we recognize that the principles that those faithful stood for were and remain biblical principles. 

Today in the fight against abortion it is much the same way. While abolitionism has grown rapidly over the last several years it has remained a diverse and decentralized effort. Dozens of abolitionist societies have been established from Oklahoma to the Czech Republic to New Zealand. Many local churches have adopted abolitionism and a number of influential organizations and ministries have adopted the ideals of abolitionism. Because of the diverse and decentralized nature of abolitionism, we have seen the need to strive for greater unity in Christ and we have, sadly, also seen the need to distance ourselves from self-identifying abolitionists who do not confess orthodox Christianity. Like any statement, this statement will unify and it will divide. It is our hope and prayer that it will unify more than it divides, but we also recognize that although division can be painful, it is also sometimes necessary and God-honoring. 

Though we believe that most abolitionists are sincere and faithful believers in Christ, we have some doctrinal concerns. Abolitionism is a doctrine and the abolitionist movement is not an organization. Because of this, there is no theological test in order to engage in abolitionist activism or ministry or identify yourself as an abolitionist. We support grass-roots efforts and the decentralized nature of this community, but we also desire a community of abolitionists that honor God, his Word, and his gospel more fully. There is a need to make clear distinctions between anti-abortion activists who adhere to dangerous and heretical ideas (such as but not limited to, Pelagianism, full preterism, Moral Government Theory, Unitarianism, Open Theism, Seventh Day Adventism, and Roman Catholicism), and abolitionists who rely upon the gospel of Jesus Christ for their work against injustice. 

Further, although we affirm that seeking justice and mercy for those being trampled upon is a duty of the Church, we also want to be very clear that our duty is to God first. Though activism and various forms of abolitionist ministry are important and needed, if we are not first dedicated to personal faithfulness to God in our day to day lives, our larger social efforts are in vain. Likewise, if we are not faithful to our families and Christian fellowships, we cannot expect God to bless our efforts in society.  As our King said, “One who is faithful in a very little is also faithful in much, and one who is dishonest in a very little is also dishonest in much.” Luke 16:10. We are abolitionists because we are Christians first and our identity is always in Christ rather than any righteous action or righteous ministry.

Because of this, we want to offer clarity on the doctrine of abolitionism and the doctrines that form the foundation of abolitionism.

Note on the limitations of this document:

Though the statement does make mention of right practice, it is primarily a doctrinal document. While this is intentional, it also limits the function and purpose of this document. The Statement on Abolitionist Orthodoxy is precisely that. It is a statement centered upon unity in Christ and fundamental adherence to abolitionist principles (immediatism, etc.) What this document does not intend to do is set up a standard of practice or ministerial partnership. Though these factors are not the focus of the statement, we desire to be clear that we affirm that issues such as ecclesiastical membership and methodological standards are important. However, forming standards of ecclesiastical fellowship, ministerial partnership, and methodology is not the purpose of this statement.

Further, outside of the original signers and authors, this statement is open to the public, and we invite all who honestly believe its contents to sign. Therefore, it is impossible to vet all signers, nor would we want to.

Because of these limitations, it could very well be the case that we although we should have union in Christ with fellow signers, it may not be wise, helpful, or sometimes even righteous to partner in ministry with all signers. With that said, it is our hope that these sorts of necessary separation are limited and rare.

I. Biblical & Theological

Abolitionism is based on the truth of Scripture. Primarily, it is based on two doctrines: humans beings created in the image of God and the incarnation of Christ Jesus.

Statement 01
The Doctrine of Scripture

WE AFFIRM that abolitionism is rooted in the truth of Scripture. We believe that the Scriptures, of both Old and New Testaments, are the inspired, inerrant, infallible, and authoritative Word of God. The Bible is the complete, written revelation of God’s will for salvation, and the ultimate authority on all issues of life, faith, and practice of the Christian religion. We affirm that the Scriptures carry with them the authority of the Lord Jesus Christ and thus stand as the supreme and final authority over every domain of knowledge to which they speak, and that they are sufficient for all that God requires the Christian and the church to believe and do. We also affirm that the gospel of Jesus Christ unifies the Scriptures, their purpose and interpretation, from beginning to end. Therefore, the Scriptures must remain central to the teaching ministry of the church, the formation and preservation of sound doctrine, and the proclamation and spread of the gospel of Jesus Christ. Therefore, the Scriptures must remain central to the mission of abolitionism, the formation and preservation of sound doctrine, and the proclamation and spread of the gospel of Jesus Christ.

WE DENY that abolitionism is rooted in vain human philosophies or ideals. As the heavens and all of creation declare the glory of God and display his handiwork, evidences and secular argumentation can be helpful at times, however, they do not convict the heart and all truth must ultimately be based on God’s Word. We deny any Marcion form of heresy which asserts that any part or all of the Old or New Testaments are not the inspired, inerrant, infallible, and authoritative Word of God. We deny that Holy Scripture is the only possible authority in life, though we maintain that it is the ultimate authority. 

Psalms 19:1-3; Proverbs 22:19-21; Romans 2:14-20, 15:4; 2 Timothy 3:16-17; 1 Peter 1:25

The Doctrine of God

WE AFFIRM one God, Creator of all things, holy, infinite, perfect, eternally existing in three co-equal persons: the Father, the Son, and the Holy Spirit. We affirm that the One living and true God, being infinite, can not be comprehended by any other than himself, but only truly known as he has revealed himself to his creatures. He is a most pure spirit, immutable, omnipresent, eternal, omnipotent, most holy, most wise, most free, most absolute, self-sufficient, independent, with nothing for him is contingent or uncertain. The Living God has sovereign dominion over all creatures, to do by them, for them, or upon them, according to the counsel of his good pleasure. God subsists in three persons, each having the whole divine essence, yet the essence undivided: the Father is of none, neither begotten nor proceeding; the Son is eternally begotten of the Father; the Holy Spirit proceeding from the Father and the Son. God is sovereign in his power and purpose and has graciously purposed from eternity to redeem a people for himself and to make all things new for his own glory.

WE DENY any doctrine that rejects or diminishes God’s holiness, immutability, omniscience, triune nature, sovereignty, or justice. We deny any form of ontological subordination. We deny that there is any other God besides the one and true Living God. We deny that the three persons of the Holy Trinity are three distinct Gods. We deny that the Living God is but one person with three modes or functions. We deny that the sovereign plans of God or the knowledge of God are conditional upon the will of man.

Deuteronomy 6:4; Job 11:7-9; Jeremiah 10:10; Malachi 3:6; Matthew 3:16-17, 28:19; John 1:1-16; 1 Corinthians 8:4-6; 2 Corinthians 13:14; 1 Timothy 1:17; James 1:17; I John 5:7

The Imago Dei

WE AFFIRM that God created male and female, after his own image, in knowledge, righteousness, and holiness, with dominion over the creatures and the world. We affirm that all image-bearers of God, regardless of ability, means of conception, gender, ethnicity, or age are valuable, have dignity, and are due justice according to the impartial Law of God. We affirm that male and female are image-bearers at the very moment of fertilization. Violence or oppression of innocents is not only a sin against man, but also a sin against God.

WE DENY that any God-ordained distinctions among image-bearers diminishes or negates any value that individuals or groups have as image-bearers of God. We deny that the image of God is ever diminished or negated by biological, political, or socioeconomic realities or perceived realities. We deny that humans attain the image of God at birth or any other point other than at fertilization.

Genesis 1:26-30, 2:18-22, 9:6; Colossians 3:10-11


The Deity and Incarnation of Christ

WE AFFIRM that Jesus Christ is God incarnate, truly God and truly man, one Person in two natures. We affirm that Jesus is equal to the Father in his divinity and less than the Father in his humanity. He was conceived through the Holy Spirit and born of the virgin Mary. We affirm that Jesus was incarnate in the womb of the Virgin Mary. Christ, in his work of mediation, acted according to both natures and by each nature doing that which is proper to itself. He lived a sinless life, heralded the kingdom of God, was crucified under Pontius Pilate, arose bodily from the dead, ascended into heaven and sits at the right hand of God the Father as our Prophet, High Priest, and King.

WE DENY any doctrine that rejects or diminishes the deity, humanity, or sovereignty of Jesus Christ. We deny that Jesus was created. Though Jesus was tempted, we deny that he ever sinned. 

Isaiah 7:14; Matthew 1:18, 22-23; John 1:14, 8:58, 10:30; 1 Timothy 3:16; Colossians 1:19, Philippians 2:6-11; Titus 2:12-13; Hebrews 7:26


II. Providential 

Abolition depends on the sovereign God of providence. His immutable plan for the kingdom of God and his Christ will not be thwarted, as he works in and through his creation to that end. Obedience is ours but the results belong to God.

Featured
Our Creator Engages with his Creation

WE AFFIRM that the Triune God, Father, Son, and Holy Spirit, according to his sovereign will, and by his eternal power and infinite wisdom, was pleased to create all things, whether visible or invisible. Our Creator spoke creation into existence and by the power of that same word sustains and maintains his creation. God’s work in providence is the execution of his decree, according to the free and immutable counsel of his good will and pleasure, to the end for which they were created. This preserving, sustaining, and maintaining work of our Creator in providence is seen as the perfect Law-giver enforcing those laws as he is intimately involved with his creation by upholding, directing, disposing, and governing all things.

WE DENY any form of deism that asserts the lack of engagement or intervention of the Creator with his creation.

Hebrews 1:1-3; Job 38:11; Isaiah 46:10, 11; Psalms 135:6; Matthew 10:29-31; Ephesians 1:11 John 1:2, 3; Job 26:13; Romans 1:20; Colossians 1:16; Genesis 1:31

Dependence of Creation on the Creator

WE AFFIRM that God, the first cause, of himself sovereignly and freely decrees all things that come to pass immutably and infallibly. There is nothing in creation nor its history that comes about by chance, or without his providence. God, in his ordinary providence uses secondary means, though he is free to work without, above, and against them at his own pleasure. This we call miracles.

WE DENY that the sovereign Creator is in any way contingent or dependent upon his creation but works his immutable plan in and through them. This extends all of the course of history and the free choices of man.

Acts 2:23; Proverbs 16:33; Genesis 8:22; Romans 8:28 Acts 27:31, 44; Isaiah 55:10, 11; Hosea 1:7; Romans 4:19-21; Daniel 3:27

The Glory of God in Creation

WE AFFIRM that creation and all that is in it manifests the glory of its Creator. 

WE DENY that creation is an end of itself but exists as a platform for the glory of God to be made manifest in the Christ, his gospel, and the kingdom of God. It is to that end that all things exist and move toward.

WE AFFIRM the hand of providence in the Church that Christ himself established, builds, preserves and sanctifies, in order to present her before him holy, blameless and spotless.

Psalm 19; 1 Timothy 4:10; Amos 9:8, 9; Isaiah 43:3-5

III. Gospel-centered

The gospel is the royal announcement to the world about God acting in the person and work of Jesus to abolish sin, death, and reconcile sinners and the world to himself, just as he graciously planned from eternity, promised throughout Scripture, and achieves within history. It is the gospel, and only the gospel, that will bring solutions to injustice, oppression, and enmity with God. Because of the aforementioned things, abolitionism requires the gospel of Jesus Christ.

Featured
The Doctrine of Sin

WE AFFIRM that sin is the transgression of the Law-Word of God. It is both the violation of the commands of God (sins of commission), and the withholding of duties found in the commands of God (sins of omission). We believe that sin has radically altered the hearts, souls, minds, and wills of all men and women. The transgression of Adam and Eve in the Garden of Eden was an assertion of the self: a desire to know and establish good and evil in terms of man, not God. This original corruption was, we believe, the distortion of the image of God in man. Man’s entire race was thus plunged into sin and ruin, making mankind inclined to all kinds of evil, debased in thought, word, and deed. We believe that the nature of mankind, entirely distorted and corrupted, is in need of the remedy of regeneration in order to be rescued from this plight. Regeneration does not entirely wipe away the natural desire for autonomy in those regenerated, and thus the Holy Spirit’s work of sanctification is still at work in the life of those justified by faith alone. We believe that both original sin and actual sins brings guilt upon the sinner, making him/her liable to God’s wrath, the curse of God’s law, and thus subject to death. We believe the gospel of Jesus Christ is the only solution to this real problem. 

WE DENY that sin is the transgression of man’s thoughts, feelings, social customs, and/or arbitrary fiat standards. We deny that one can be rescued from the plight of sin through man’s efforts of self-actualization and self-assertion. We deny that good works can save any man or woman. We deny that the gospel is one of many different ways of solving the problem of sin.

Genesis 2:17, 3:5-8, 6:5; Job 14:4, 15:14; Psalm 51:5; Proverbs 20:9; Ecclesiastes 7:20, 29; Isaiah 64:6; Jeremiah 13:23, 17:9; Lamentations 3:39; Ezekiel 18:20; Matthew 15:19, 25:41; Romans 2:15, 3:9-19, 23; 5:6, 12, 15-19, 6:23, 7:5, 7-8, 14, 17-18, 8:20, 11:32; 1 Corinthians 15:21-22, 45, 49; Galatians 3:10, 5:17; Ephesians 2:1-3, 4:18; Colossians 1:21; 2 Thessalonians 1:9; Titus 1:15; James 1:14-15, 3:2; 1 John 1:8, 10, 3:4

The Doctrine of the Cross

WE AFFIRM that the cross of Christ upon which our Lord was crucified, serves as the judicial standard by which mankind is justified, absolved of guilt and sin, and freed from the wrath of God’s holy justice. We believe that we have been crucified with Christ, that our sins were nailed to the cross. We believe that Christ’s human death is our judicial death and only in him do we find absolution of sin and the establishment of righteousness before God. We believe the cross was the necessary and only sufficient atonement that appeased the wrath of God. We believe Jesus became sin on the cross so that in him we might become the righteousness of God. We believe that the public crucifixion, along with the very public resurrection, serves as the fuel of our public preaching and witness. We believe that Jesus is one person with two natures and that this one person actually died on the cross.

WE DENY that man can be saved, justified, or otherwise freed from sin apart from the cross of Christ. We deny that the cross is only one way among other ways to the Father. We deny that Christ only partially died and was resuscitated. We deny that his death was meaningless and left for vague sentimentalism. We deny that Christ’s divinity died and that he is two persons. We deny that man can be dead to the condemnation of the law apart from the cross of Christ.

WE AFFIRM that man can only be justified, that is, declared both “not guilty” and “righteous,” through faith in Christ alone. We believe that the doctrine of justification, rightly understood, is foundational to the gospel of the Kingdom and its advancement in history. 

WE DENY that justification before God is accomplished through man’s works.

WE AFFIRM that Christ is our sanctification and that only through the work of the Holy Spirit in the believer can we be set apart for glory, mortify our flesh, and serve the Lord with a clean conscience. We believe that sanctification, like justification, is by grace through faith as the Holy Spirit works out the implications of Christ’s person and work in our obedience. We believe that we must work out our salvation with fear and trembling, knowing that God is at work in us.

WE DENY that sanctification is the sole effort of man to be like God. We deny that grace plays no role in the holiness of man. We deny that good works done by believers is the grounding of our sanctification.

Genesis 3:15; Psalm 2:6, 45:7; Isaiah 53:1-12; Daniel 9:24-26; Matthew 3:15, 5:17, 28:18; Mark 16:19; John 1:1-14; 3:13, 16, 34, 10:15-16, 18, 15:13, 15, 17:2, 17, 20:25-27; Acts 2:23-24, 27, 2:36, 10:38, 13:37; Romans 1:3-4, 3:25-26, 5:19, 6:9, 8:9, 14, 34, 9:5; 1 Corinthians 15:3-4; Galatians 4:4-5; Ephesians 1:7-9, 11, 14, 5:2; Philippians 2:6-8; Colossians 1:19-20, 2:9; 1 Timothy 2:5-6, 3:16; 2 Timothy 2:5; Hebrews 2:14-17, 4:15, 7:22-26, 9:12, 14-16, 24, 10:5-10, 14, 12:2, 24, 13:8; 1 Peter 1:19-20, 3:18; 1 John 2:1-2, 3:16, 5:20; Revelation 13:8

The Doctrine of the Kingdom

WE AFFIRM that the Kingdom of God is the rule and reign of the Triune God in and over all creation. We believe that in one sense, God has always been King—fully and exhaustively the sovereign authority in and over all of creation. In another sense, we believe that Jesus Christ has been established as King, and this mediatorial reign will end when Jesus hands the fully conquered world over to the Father. We believe that the Kingdom of God reflects to the world what it looks like for peace and righteousness and justice to reign in all areas of life. 

WE DENY that the establishment of the Kingdom of God means the forceful, violent imposition of God’s standards by Christians upon unbelievers. We deny that regeneration plays no role in the ministry of the Spirit and Church. We deny that the Kingdom of God has nothing to do with justice and abolition. We deny that the Kingdom of God has nothing to do with confronting the kingdoms of man. 

Genesis 3:15; Psalm 2:6, 45:6, 68:1, 18, 72:8, 103:19, 110:1, 145:13; Isaiah 9:7; Daniel 9:24-27; Malachi 1:11; Matthew 3:2, 4:17, 6:10, 33, 12:28, 13:1-58, 28:18-20; Mark 1:14-15, 16:19; Luke 1:33, 4:43; John 3:3 Acts 1:2-3, 3:21, 8:12, 14:22, 19:8, 20:25 28:23, 31; Romans 8:34, 14:17; 1 Corinthians 4:20, 6:9-10, 15:21-28, 50; Ephesians 1:22, 2:2-3, 4:8; Philippians 2:9; Colossians 3:1-2; 2 Timothy 4:1, 18; Hebrews 1:8, 11:33, 12:28; James 2:5; 1 Peter 3:22; 2 Peter 1:11; Revelation 1:6, 9, 5:10, 11:15, 12:10-11

The Doctrine of Last Things

WE AFFIRM that upon death, those regenerate members of the invisible church are with Christ perfected in holiness, beholding his glory, waiting for the final resurrection when history is consummated and the final new heavens and new earth is instituted. We believe that those who die in history apart from Christ await resurrection and judgment and the subsequent everlasting punishment in hell. We affirm that believers, the just, and unbelievers, the unjust, await final resurrection and final judgment which is appointed for all men. We believe that Jesus intends to purify his bride fully and finally in the resurrection. We believe that those who enter the new heavens and new earth do so by grace alone through faith alone in Christ alone. We believe that those who are judged and sentenced to eternal hell are justly punished in accordance to the immutable standards of the thrice-holy God. 

WE DENY that salvation and resurrection unto eternal life is accomplished by works of the law. We deny that sinners are wrongly sentenced to hell. We deny that the just judgment of souls is temporary or results in the destruction of the soul. We deny that God may be charged with injustice in his final determination set forth at the final judgment. We deny that history will remain unresolved into an indefinite future. We deny that man may escape death and judgment.  

Matthew 13:40-42, 24:36, 42, 44, 25:31, 33, 46; Luke 9:26 16:23-24, 21:35-36; John 5:27-29, 17:2; Acts 1:11, 25, 3:21, 10:42, 17:31, 24:15; Romans 8:23, 14:9-10; 1 Corinthians 13:12, 15:21-28, 42-44, 51-53; 2 Corinthians 5:1, 6, 8; Philippians 1:23, 3:21; 1 Thessalonians 4:15-17; 2 Thessalonians 1:8-9; Hebrews 9:27, 12:23; 2 Peter 2:4; 1 John 3:2; Jude 1:6-7, 14-15; Revelation 14:13, 20:10

IV. Body-driven

Abolitionism affirms that the power to abolish social evils has been given to the Church through the Holy Spirit. Further, abolitionism affirms that the Church has the obligation to be faithful in pursuing justice within society. 

Featured
The Universal Church

WE AFFIRM that there is one universal church under the gospel (not confined to one nation): the house and family of God, out of which there is no possibility of salvation. The elect are united by the Holy Spirit in the body of Christ, of which he is the head. There are two ordinances that were given by the Lord Jesus Christ to his Church: baptism and the Lord’s Supper. When celebrated by the church in genuine faith, these ordinances confirm and nourish the believer as a public means of grace. 

WE DENY that differences on views concerning the ordinances warrant disunity in causes for justice. We deny baptismal regeneration and we deny that the ordinances are a means of justification. We deny that any human institution or group of human institutions encompasses the fullness of the Body of Christ. Likewise, we deny that any human leader is or can be the Head of the Church of the Living God. 

Matthew 26:26-29, 28:18–20; Ephesians 1:10, 22-23, 4:4-7, 5:23; 1 Corinthians 11:23–26, 12:12

The Local Church

WE AFFIRM that particular Christian churches, which are members of the universal church, are more or less pure, in so far as the true faith is taught, ordinances administered, and public worship performed more or less purely in them. The purest churches are subject both to mixture and error; and some have so degenerated, as to become no Churches of Christ, but synagogues of Satan. We affirm that local churches, the fellowshipping of the saints, the teaching of God’s Word, corporate worship, prayers, songs of the saints, and the discipline of the church are all blessed gifts from God and are normative means of grace given to the universal church for the sanctification and edification of the saints. We further affirm that all believers are called to be accountable to one another, preferably, in the context of a local church.

WE DENY that either formal or informal inclusion in a particular local church justifies a sinner before God. We likewise deny that exclusion from a particular local church condemns a faithful believer in Christ. However, we also deny that voluntary and willful exclusion from a particular local church should be normative for a faithful believer in Christ. We deny that it is normative for the Christian life to be one of isolation apart from the regular fellowship of the saints. We further deny that Christians ought to live a life divorced from accountability and fellowship.

Matthew 18:15-19; Acts 2:42; 1 Corinthians 14:26-40; Galatians 6:1-18; 1 Thessalonians 5:11; Hebrews 10:25

The Duty of the Church

WE AFFIRM  that the Church has an obligation before God to make disciples of all nations and teach them to obey all that Christ has commanded. We affirm that Christ has taught the Church to seek out justice, mercy, and faithfulness. We affirm that this duty includes fighting for the abolition of abortion, the abolition of civilly honored and protected homosexual marriage, and other societal evils. We affirm that Christ has taught his church to specially care for those who are unable to care for themselves. Specifically, we affirm that the universal Church has an obligation to diligently strive for the abolition of human abortion and the establishment of justice for those who commit murder. Likewise, we also affirm that local churches are called to, according to their abilities, actively pursue the abolition of abortion and justice for those who commit murder. 

WE DENY that all local churches or all individual Christians must endeavor to establish justice by use of the same means and methods. We deny that the good and necessary works of the Bride of Christ merit, before God, the forgiveness of sins and eternal salvation. 

Exodus 22:22; Psalm 68:5, 146:9; Matthew 23:23, 28:16-20; John 14:15-21; Acts 20:35; Galatians 2:16; James 1:27

V. Immediate & Uncompromising

Abolitionism affirms immediate and uncompromising abolition of abortion. Abolitionism also denies that regulationism is effective or a faithful means of establishing justice.

Featured
Personal Sin

WE AFFIRM that Christ calls on all men to repent of sin. We affirm that repentance from sin is a saving grace, whereby a sinner, out of a true understanding of his sin, and an apprehension of the mercy of God in Christ, does, with grief and hatred of his sin, turn from sin to God, with full purpose of, and endeavor after, new obedience in Christ. We affirm that the standard of the Almighty Living God is full and perfect repentance and obedience. We affirm that the Almighty God does not liken partial obedience or partial repentance as faithfulness, but rather as faithlessness. We affirm that the gospel message to repent and believe, which all who are in Christ are commanded to proclaim, carries with it the same standard and that believers should not lower the standards of God lest they replace God’s perfect standard with man’s own wicked creation. We affirm that a faithful call to repent is a call immediately to repent and obey Christ the King. We affirm that repentance is God’s gracious, inevitable, and continuous work of sanctification through the Holy Spirit and by Christ’s intercession before the Father.

WE DENY that a call to partially or incrementally repent is faithful. We deny that those who are in Christ are called to proclaim a standard of faith and obedience less than the standard given to us in the Word of God. We deny that repentance is solely the work of man. We deny that repentance can be found apart from Christ or the workings of the Spirit of God in man. We deny that any man can, based on his own merits, repent sufficiently to earn salvation from the just wrath of God. 

Joel 2:13; Mark 1:15; 16:15; Acts 2:37-38, 11:18, 17:30-31; 2 Corinthians 7:11

Covenantal/National Sin

WE AFFIRM that as Christ calls on all men to repent of sin, Christ also calls all families, institutions, and nations to repent and submit themselves to Christ and his commandments. We affirm that the standard of the Almighty Living God is full and perfect repentance and obedience. We affirm that the Almighty God does not liken partial obedience or partial repentance as faithfulness, but rather as faithlessness. We affirm that the gospel message to repent and believe, which all who are in Christ are commanded to proclaim, carries with it the same standard and that believers should apply those God-given standards to all of society lest we lower the standards of God and replace God’s perfect standard with man’s own wicked creation. We affirm that the rhetoric used in public support of civil decrees and the civil decrees themselves written and supported by legislators and civil magistrates should be judged according to the Word of God. We affirm that a covenantal willingness and participation in abject sin and injustice normatively brings about the judgment of God. We affirm that a faithful call to repent is a call immediately to repent and obey Christ the King. 

WE DENY that a call for families, institutions, or nations to partially or incrementally repent is faithful. We deny that those who are in Christ are called to proclaim a standard of faith and obedience less than the standard given to us in the Word of God. We deny that pragmatism, perceived utility, or political maneuvering is the standard of ethics given to the saints by the Word of God. We deny that rhetoric used in public support or active political support of civil decrees that fail to meet the standards of God is a faithful witness to the world or obedience to God.  We likewise deny that the civil decrees themselves written and supported by legislators and civil magistrates should not be judged according to the Word of God. We deny that political pragmatism and incremental legislation that seeks to regulate abortion as opposed to abolishing abortion will ultimately be effective for the establishment of justice.

Joshua 6:17-19; 2 Chronicles 7:14; Isaiah 3:8-9, 62:1-2; Jeremiah 31:9, 18-19, 33; 50:4-5; Ezekiel 36:25-29; Joel 2:13, 17; Amos 4:6-13; Hosea 2:14-16, 5:1-10, 6:1-2; Mark 1:15, 16:15; Acts 2:37-38, 11:18, 17:30-31; 2 Corinthians 7:11; 1 Peter 4:17

VI. Abolitionist Orthopraxy

Abolitionism is a doctrine that demands action. Like all of Christian orthodoxy, orthopraxy is a vital element of true faith and understanding. 

Featured
Abolition as More Than Doctrine

WE AFFIRM that genuine and faithful abolitionism includes living a life consistent with the tenets of abolitionism. We affirm that actively seeking out justice and offering mercy to those in need is as vital to abolitionism as affirming the ideals. We affirm that abolitionists should proclaim the gospel of Jesus Christ, educate the Church, call on the Church to repent, expose the evil deeds of darkness, agitate the world that hates God and his Word, and offer genuine and holistic assistance to those who are in need. We affirm that all of these aforementioned actions are needed and that Christians can faithfully participate in these actions by the implementation of different means and tactics. We affirm that all of these things should be done according to the Word of God and while displaying the Fruit of the Spirit. We affirm that abolition must be non-violent and by the power of the Spirit of God. 

WE DENY that a mere affirmation of ideals is sufficient. We deny that all means, methods, and tactics are at all times effective, wise, or faithful. We deny that even the most righteous cause justifies sinful behaviors, attitudes, and rhetoric. We deny that revival, repentance, or abolition can come about by violence or vigilantism. 

Hosea 12:6; Matthew 23:23, 28:16-20; John 3:17; John 18:36; Galatians 5:22-23

Original Authors/Signers

Dusty Deevers
Pastor, Grace Community Church, Elgin, OK

Steven Mitchell
Trinity Baptist Church, Chickasha, OK


Gordan Runyan
Pastor, Immamuel Baptist Church, Tucumcari, NM

Jordan Wilson
Cross and Crown Church, Warrenton, VA

CR Cali
Elder, Sermon in the Park, Victoria, TX


Dustin Germain
St. James Anglican Church, Trenton, Ontario

John Reasnor
Cross and Crown Church, Warrenton, VA


Russell Traweek
Elder, Christ Covenant Church, Sweeny, TX

Jason Garwood
Elder, Cross and Crown Church, Warrenton, VA

Alin Patularu
Pastor, Life-Giver Church, Windsor, Ontario

Derin Stidd
Pastor, Harmony Baptist Church, Frankfort, IN