Church of Jesus Christ of Latter-day Saints

The Son is the first and highest created being, brought into existence by the Father before all else, and therefore had a beginning.

God is best described as the simple, immutable, impassible, timeless, pure-act being of classical theism.

God is metaphysically simple: without parts, and identical with his own attributes (God does not "have" goodness, God IS goodness).

A personal God who is the creator and sustainer of all things truly exists, independent of human belief.

God is an immaterial spirit, without a physical body of any kind.

God is pure actuality with no unrealized potential: never moving from potential to actual.

The Father is an exalted being who once lived a mortal life and progressed to godhood, and humans can likewise progress toward divinity.

The divine essence shared by the three persons is one numerically identical essence, not three instances of a common kind.

Father, Son, and Spirit are genuinely distinct persons, not merely three modes, masks, or roles of a single person.

There exist or may exist other true gods, even if humans worship and are accountable to one God (a plurality/henotheism).

The Holy Spirit is God's active power or influence, not a distinct divine person.

God exists from himself (a se), depending on nothing outside himself for his being or his perfections.

Love is essential to who God is in himself, grounded in the eternal love among the persons of the Trinity, not merely something God does toward creatures.

God genuinely hears and responds to petitionary prayer, sometimes acting differently than he otherwise would have.

God's essential nature, character, and purposes never change.

God knows all true propositions, including all of the actual past and present, exhaustively.

God exists wholly outside of time, in a timeless "eternal now," with no before or after in his own being.

God was entirely free to create or not create; creation adds nothing to and is not necessary for God's perfection or happiness.

God infallibly and exhaustively knows the entire future, including all future free choices, as settled certainties.

The Son is of the very same essence (consubstantial) as the Father, not merely of a similar essence.

God is fully present everywhere in his being, not merely in knowledge or power.

There is exactly one God, numerically a single divine being.

God is one being who eternally exists as three co-equal, co-eternal persons (Father, Son, and Holy Spirit) sharing one undivided essence.

The one God exists eternally as three distinct persons: Father, Son, and Holy Spirit.

God transcends gender entirely, so feminine images and language for God (e.g. God as Mother) are as fitting as masculine ones.

God is omnipotent: able to do anything that is logically possible and consistent with his nature.

The three persons are fully equal in deity, power, and glory, with no person greater or lesser than another in being.

Father, Son, and Spirit are best understood as three distinct divine beings or gods who are united in will and love.

God is a single divine person (the Father), and the Son and Spirit are not coequal divine persons of the one God.

Jesus rose bodily in the same (transformed) body that was crucified.

Jesus committed no sin during his life.

Right relationship with God comes specifically through Jesus Christ and not through any other name/mediator.

Father, Son, and Spirit are one single person manifesting in three modes or roles.

Jesus had a complete, real human body of flesh.

Deity and humanity are united in one single person (hypostasis) in Christ.

The New Testament directly identifies Jesus as "God" (e.g. John 1:1; 20:28; Titus 2:13).

Jesus Christ is identified with the LORD (YHWH) of Israel.

The Son is a distinct divine person from the Father (not merely a mode or role of one person).

Jesus is rightly given the worship due to God.

There was a state or "time" in which the Son did not exist.

After the incarnation Christ exists "in two natures," divine and human, each retaining its own properties.

Jesus was conceived by the Holy Spirit in the Virgin Mary, without a human father.

The Son is "of the same essence" (homoousios) as the Father, not merely of a similar essence.

The Son existed as a divine person before his human birth, prior to and apart from creation.

The Son remains permanently incarnate: he retains a glorified human nature forever.

The Son is essentially/ontologically subordinate to the Father (lesser in being, not merely in role).

The titles given to Jesus ("Lord," "Son of God," "Word") connote true deity, not merely a high human office.

Whatever divine status Jesus has was conferred/exalted by the Father after his earthly life, not possessed eternally.

Mary may rightly be called "Theotokos" (God-bearer / Mother of God) because the one she bore is God.

The union of divine and human in Christ occurred at the moment of conception, not at a later point such as baptism.

The Son was created/originated by God and is therefore a creature, however exalted.

Jesus Christ is fully and truly God, sharing the one divine essence with the Father.

The Genesis Fall narrative is best read as a symbolic or mythic depiction of the universal human condition, not a report of a singular past event.

Adam and Eve were real, historical individuals from whom humanity descends.

Infants are born already in a state of original sin (corruption and/or guilt), not in moral neutrality.

Infants are born morally innocent and become guilty only by their own actual sins once capable of moral choice.

All humans bear actual guilt for Adam's sin: they are culpable before God on account of it, prior to any personal act.

Original sin alone, apart from any actual personal sin, is sufficient to condemn a person.

Satan is a real, personal spiritual being who tempts and opposes God, not merely a symbol or personification of evil.

Infants who die unbaptized are, because of original sin, deprived of the beatific vision (whatever their further state).

Infants who die are (at least the elect among them) certainly saved by Christ apart from any work or profession of their own.

Moral evil arises necessarily from the gift of genuine creaturely free will, which God could not give without the possibility of its misuse.

There was a real, primeval historical event ("the Fall") in which the first humans disobeyed God and lost an original state of integrity.

The image of God in humanity, though damaged by sin, is genuinely retained and is the basis of human dignity and capacity for relationship with God.

Original sin is transmitted to each person through natural generation (by being descended from Adam), not by imitation.

Human nature is wounded by sin but retains a substantial capacity to choose and do genuine good, including toward God.

After the Fall sin is so deep that it has become the very substance/essence of fallen human nature.

Properly speaking, something counts as sin only if it is voluntary (chosen knowingly and willingly).

Sin has corrupted every part of human nature (mind, will, affections, body) so that no faculty is left untouched ("total" in extent, not necessarily in degree).

In the fallen state, a person is unable to turn to God or do saving good without a prior, enabling work of divine grace.

Physical death entered the human race as a consequence of Adam's sin; humans were not originally subject to death.

The mere inclination toward sin is not sin until the will consents; only consented acts/dispositions are culpable.

The Fall, though evil, was a "happy fault" because it occasioned a greater good (the incarnation and redemption) than would otherwise have been.

Humanity was created immature and the "Fall" was part of a developmental ascent toward maturity rather than a catastrophic loss.

Adam's first sin has real, inherited consequences for all his descendants (an "original sin"), not merely a bad example.

Sin is fundamentally the transgression of God's law/command (an offense against a divine standard).

No one in this life (apart from special exception) is wholly free from sin; the regenerate continue to sin.

The root of all sin is pride / inordinate self-love (turning from God to self).

The soul is propagated from the parents along with the body (traducianism), which helps explain how a sinful nature is inherited.

A person can take the first step toward God (the initial desire or seeking of faith) by free will, with grace then assisting thereafter.

Sin is most fundamentally a rupture of relationship/covenant with God and neighbor, more than law-breaking or substance-corruption.

The finally unsaved suffer conscious punishment in hell that never ends.

Good works/holiness are necessary not merely as evidence but as a real condition of final salvation.

Repentance (a real turning from sin) is required for salvation.

A person who is genuinely saved can never lose their salvation ("once saved, always saved").

Justification is a forensic, declarative act in which God legally pronounces the sinner righteous, distinct from the inner process of being made holy.

A person is justified by faith alone (sola fide), apart from any contribution of their works to the ground of justification.

On the cross Christ bore the penalty/punishment that sinners deserved, satisfying God's justice in their place (penal substitution).

Salvation is accomplished by God alone working in the person (monergism); the human will does not cooperate in the new birth.

Baptism is a symbol/ordinance that publicly signifies a salvation already received by faith and does not itself convey saving grace.

Saving faith necessarily includes submission to Christ as Lord and a commitment to repent/obey, not mere intellectual assent.

The righteousness by which a believer is justified is Christ's own righteousness credited/imputed to them, external to and not produced by the believer.

A genuine believer can fall away and forfeit salvation (apostasy / conditional security).

Salvation is fundamentally a lifelong process of being saved rather than a single completed event.

A believer can have a settled present assurance that they are saved.

Both faith and good works (cooperating with grace) are jointly necessary as the means by which one is finally justified before God.

Recognized prophets today can speak with binding, Scripture-level authority over the church.

The governing offices of apostle and prophet have been restored and should lead the church today.

God is one indivisible person who manifests successively or simultaneously as Father, Son, and Spirit, rather than three eternally distinct persons.

The gift of prophecy is given to believers today.

The Holy Spirit is eternal, without beginning, and shares the one uncreated divine nature.

The Spirit is of the same essence (homoousios) as the Father and the Son.

The Holy Spirit is the divine author who inspired the writers of Scripture.

The Spirit continues to give new authoritative revelation today, beyond the closed canon of Scripture.

The Spirit is a distinct hypostasis/person, genuinely other than the Father and the Son, not merely a mode or aspect of the one God.

The Holy Spirit is a distinct personal agent (who can be grieved, speaks, wills, and intercedes), not merely an impersonal force or energy.

There is a specific sin against the Holy Spirit that is unforgivable.

The Holy Spirit eternally proceeds from the Father AND the Son (filioque).

By the Spirit, a believer may reach a state of entire freedom from conscious/willful sin in this life.

The Spirit's saving, regenerating grace is ultimately irresistible in those God has chosen.

The Spirit so guides the Church's official teaching that it can be preserved from error (infallibility) on matters of faith.

Any present-day prompting attributed to the Spirit must be tested by and remain subordinate to the written Scripture.

Genuine contemporary prophecy can be partly mistaken and must be weighed/judged, rather than being infallible like Scripture.

The fruit of the Spirit (love, joy, peace, etc.) is the truest evidence of the Spirit's presence, more than the spectacular gifts.

The Spirit distributes gifts sovereignly as He wills, so believers cannot simply claim or work up a particular gift.

The Spirit works savingly in people who are outside the visible institutional church, including beyond explicit Christian profession.

Being "filled with the Spirit" is a repeatable, commanded experience distinct from the one-time indwelling.

Baptism in/with the Holy Spirit happens at conversion and is identical with becoming a Christian: not a separate later event.

Spirit-baptism is primarily for power/empowerment for witness and service, distinct from the saving work that makes one a believer.

The Holy Spirit is fully and truly God, equal in divine essence to the Father and the Son.

The Spirit "seals" the believer as a permanent guarantee of final salvation that cannot be undone.

The Holy Spirit is rightly worshiped and glorified together with the Father and the Son.

The bishop of Rome (the pope) holds a divinely instituted primacy of jurisdiction over the whole church.

The church is the mystical Body of Christ, organically united to him as its head.

The church is a divine institution founded by Christ, not merely a voluntary human association of like-minded believers.

The true church is essentially ONE (a single body) despite outward divisions.

Local churches are properly bound together under a wider connectional structure (conference, synod, communion) with real authority over them.

Denominations are a legitimate and acceptable expression of Christian diversity, not a scandal to be overcome.

God works and dispenses truth/salvation today through ONE specific visible organization, and being rightly related to it is essential.

The true church largely apostatized after the apostolic age and had to be RESTORED in modern times through a new movement/prophet.

A living prophet/president holds the keys of authority and can give the church binding direction today.

Belonging to the visible, organized church is normally necessary for the Christian life, not an optional add-on to private faith.

Our own communion IS the one true church Christ founded; others are separated or deficient bodies, not equal branches.

The pope, under defined conditions (ex cathedra, on faith and morals), teaches infallibly.

Christ's true church has existed continuously and visibly in every age since Pentecost, never wholly apostatizing.

The church's God-willed unity must be a VISIBLE, institutional, communion-and-sacramental unity, not merely a spiritual bond among believers.

Apostolicity consists primarily in fidelity to apostolic DOCTRINE, not in an unbroken chain of ordinations from the apostles.

The church is apostolic: it must stand in genuine continuity with the apostles' teaching and mission.

The church is essentially a single concrete, visible communion; "invisible church" is a misleading abstraction.

The church's central mission is to proclaim the gospel and make disciples (the Great Commission as its defining task).

Christian bodies outside our own communion possess real (if imperfect) grace, valid baptism, and genuine churchly reality.

There is no salvation outside the (visible) church (extra ecclesiam nulla salus), strictly understood.

The papacy is a later, illegitimate human development: a corruption rather than Christ's design.

Scripture is the sole final authority for the church's faith and practice (sola scriptura); all other authorities are subordinate and fallible.

The church should formally practice corrective discipline, up to exclusion, against unrepentant serious sin among members.

A living teaching office (magisterium) authoritatively and bindingly interprets Scripture and Tradition for the whole church.

The church is holy (set apart and sanctified by Christ) even though its members remain sinners.

Government by bishops in apostolic succession is the divinely intended and necessary form of church order (jure divino episcopacy).

Every believer is a priest with direct access to God, with no need for a mediating human priest.

The church is catholic (universal): the whole company of Christ's people across all times and places, not confined to one nation, culture, or congregation.

In this age the visible church is a mixed body containing both genuine believers and the unregenerate (wheat and tares, sheep and goats together until the end).

The institutional church is a provisional, this-age reality that will give way to the consummated Kingdom, rather than itself being the final goal.

Valid baptism requires full immersion of the body in water.

The mode of baptism (immersion, pouring, or sprinkling) is a matter of indifference and does not affect validity.

There are seven sacraments: baptism, confirmation/chrismation, Eucharist, penance, anointing of the sick, holy orders, and matrimony.

There are exactly two ordinances/sacraments instituted by Christ: baptism and the Lord's Supper.

The Supper is purely a memorial; the bread and wine remain only symbols that prompt remembrance, with no presence or reception of Christ.

Christ is truly and really present in the bread and wine of the Supper, not merely symbolized.

Baptism and the Supper are primarily acts of human obedience and public testimony rather than channels of divine grace.

Valid baptism must use the Trinitarian formula "in the name of the Father, and of the Son, and of the Holy Spirit."

Sacraments function chiefly to confirm, seal, and strengthen a faith already given, rather than to originate grace.

The collection of tithes and offerings is itself an act of worship within the service.

The Lord's Supper should be celebrated every Lord's Day.

Contemporary worship music (CCM, praise-and-worship bands, modern choruses) is fitting and desirable for the gathered church.

The outward form and style of worship is largely a matter of indifference (adiaphora) to be decided by culture, pastoral wisdom, or preference.

A primary purpose of the worship service is evangelism and calling outsiders to conversion.

Worship should be deliberately shaped to feel familiar and accessible to outsiders and the unchurched.

Jesus Christ will return personally, visibly, and bodily to the earth at a future point in history.

At death the believer's soul consciously enters the presence of Christ and remains aware while awaiting the bodily resurrection.

The finally unrepentant suffer conscious punishment in hell that continues without end.

Christ returns bodily before the millennial kingdom and personally inaugurates it on earth.

The eternal destiny of the redeemed is embodied life on a renewed earth, not a disembodied existence in a non-material heaven.

The thousand-year reign of Christ (Revelation 20) denotes a literal, future, earthly period of roughly a thousand years.

There is no distinct "rapture" doctrine at all; the New Testament describes one return of Christ at which the living and the dead are gathered together.

Resurrected and/or transformed believers will reign with Christ on a renewed earth during the millennial period.

The prophecies of Daniel and Revelation should be read primarily as literal predictions of still-future events.

Identifiable signs (wars, earthquakes, gospel preached to all nations, rise of deception) will mark the approach of the end and can be discerned.

Christ's return will be accompanied by literal cosmic upheaval: darkened sun, falling stars, and visible glory seen by all.

Christ's return could occur at any moment, with no remaining prophecy that must be fulfilled first.

A specific future seven-year period of unprecedented tribulation (often tied to Daniel's seventieth week) remains to be fulfilled.

Present-day prophecy or apostolic revelation can supplement Scripture as a source of binding guidance.

The canon of Scripture is permanently closed; no new books can be added.

Scripture includes additional latter-day revealed books beyond the Bible (e.g., the Book of Mormon, Doctrine and Covenants, Pearl of Great Price).

The canon of Scripture is open in principle: God may add new authoritative written revelation in the present or future.

The canon of Scripture consists of exactly the 66 books of the Protestant Bible.

The historical narratives of Scripture (e.g., the exodus, the conquest, the bodily resurrection) record events that actually happened in space and time.

Inspiration extends to the actual words of the original text, not only to the general ideas or concepts.

The Holy Spirit is properly called the divine author of Scripture.

The same inspiration that produced Scripture continues to operate in the Church, potentially producing new authoritative texts today.

All parts of Scripture are equally inspired, not merely the doctrinally central or "religious" portions.

The Christian Scriptures originated through a genuine act of God, not merely human religious reflection.

Scripture is the sole infallible rule of faith and practice for the Church.

Scripture contains all things necessary for salvation and for the faith and life of the Church; nothing essential is lacking.

God created the universe out of nothing (ex nihilo), not from pre-existing matter.

God genuinely reveals something of himself through the natural world and the created order, apart from Scripture.

Adam and Eve were real, historical individuals, the literal first human beings.

The fall of humanity into sin was a real historical event by the first humans, not merely a symbol of the universal human condition.

God can and does act in the world in ways that supersede or suspend ordinary natural causes (genuine miracles are possible).

Whatever knowledge of God nature provides is insufficient for salvation; saving knowledge requires special revelation in Christ and Scripture.

A clear and reliable knowledge of God and his saving purposes requires God's special, verbal self-revelation, not merely general revelation.

Genesis 1-3 is intended as an account of actual historical events, not primarily as theological symbol, poetry, or myth.

God still performs miracles today (healings, signs, answered prayer beyond natural explanation) as he did in biblical times.

God created living things, including humans, by means of the evolutionary process, including common descent.

Human life possesses a special, inviolable dignity because human beings are made in the image of God.

The direct, intentional killing of an innocent human being is always gravely wrong, with no exceptions.

Human life is a gift over which we are stewards, not owners; we may not dispose of it (our own or another's) at will.

In some cases (e.g., severe anomaly), ending the life of a newborn could be ethically comparable to late abortion.

Deliberately ending a patient's life to relieve suffering (active euthanasia) is always morally wrong.

A physician may permissibly help a competent, terminally ill patient end their own life at the patient's request.

Deliberately ending a pregnancy by killing the unborn is in itself a grave moral wrong.

Abortion is morally permissible for serious socioeconomic reasons (poverty, inability to care for a child, life disruption).

Abortion is morally permissible when continuing the pregnancy would directly threaten the mother's life.

Abortion is impermissible in all circumstances, including rape, incest, fetal anomaly, and threat to the mother's life.

A competent adult's autonomy over their own body is the decisive moral consideration in life-and-death medical choices.

The state may, in principle, justly impose the death penalty for the gravest crimes.

Reproductive cloning of a human being is morally wrong.

One is not morally required to use extraordinary/disproportionate means (burdensome, futile, or excessively costly treatment) to prolong life.

IVF using a married couple's own gametes is morally acceptable as a remedy for infertility.

Non-abortifacient contraception (barrier/hormonal methods that prevent fertilization) is morally acceptable for married couples.

Donating one's organs after death is a morally good and praiseworthy act of charity.

Suicide (taking one's own life) is morally wrong.

Access to abortion is a fundamental right that should be legally protected.

Abortion is morally permissible when the pregnancy results from rape or incest.

A distinct human person, bearing full moral status, exists from the moment of conception/fertilization.

When a life involves sufficient suffering or loss of function, considerations of "quality of life" can outweigh the duty to preserve it.

Using lethal force to defend oneself or others from a deadly attacker is morally permissible.

Abortion is morally permissible when the fetus has a severe anomaly or a condition incompatible with life.

Research that destroys human embryos to obtain stem cells is morally wrong.

The human body has an intrinsic, God-given sexual meaning (e.g. male-female complementarity) that moral choices must honor rather than redefine.

The church should liturgically bless and solemnize same-sex unions.

It is morally acceptable for an unmarried couple to live together (cohabit) in a sexual relationship.

By definition and divine design, marriage is the union of one man and one woman.

Premarital sex (fornication) is always sinful, even between an engaged or committed couple.

Sexual acts between two people of the same sex are always morally wrong.

A covenanted union between two people of the same sex can be a true marriage in God's sight.

A person's sex is a fixed, binary, God-given reality determined at conception, not something that can be changed.

Sexual intercourse is morally reserved exclusively for marriage.

The church should hold up virginity-until-marriage as a clear normative expectation and teach it as such to youth.

Women may be ordained as pastors/priests and hold the church's highest teaching/governing office.

Distinct roles for men and women are rooted in the created order, not merely in culture or the curse.

Christians who experience exclusive same-sex attraction are called to lifelong celibacy or to a mixed-orientation marriage with the opposite sex.

A person's internal gender identity can legitimately differ from their birth sex and should be respected as their true gender.

Marriage is by nature a lifelong, exclusively monogamous union.

Marriage and child-rearing are the normative, expected path for most adult Christians.

Medical gender transition (hormones, surgery) can be a morally appropriate response to gender dysphoria.

Non-binary or genderfluid identities are valid and should be affirmed.

Consensual polyamorous or "ethical non-monogamous" relationships can be morally legitimate.

Polygamy (one man, multiple wives) is morally wrong for Christians.

Procreation (the bearing and raising of children) is a primary, defining end of marriage.

Scripture provides binding, authoritative norms for sexual conduct that the church is not free to revise.

One's stance and conduct on sexual ethics bears on salvation/standing before God, not merely on discipleship maturity.

Sexual sins are not categorically graver than other sins and should not be singled out for special emphasis or discipline.

A married couple may in good conscience choose to remain permanently childless.

Old Testament polygamy was genuinely permitted/tolerated by God for that era, not merely recorded as sin.

The husband is the divinely appointed head of the wife, who is called to submit to his leadership.

It is acceptable for a Christian to marry a non-Christian (or to marry across major faith lines).

Couples should welcome as many children as God gives and not deliberately limit family size ("quiverfull" conviction).

A natural-law reading of the body and its built-in purposes (apart from any single proof-text) establishes objective norms for sexual acts.

Same-sex sexual attraction is an objective disorder of desire even when not acted upon.

Wives/mothers are specially called to prioritize the home and child-rearing over career/public vocation.

It can be morally legitimate for Christians to use lethal force under some circumstances (e.g. defense of the innocent, just war).

Christians are obligated to give a tithe (a tenth of income) to God's work as a binding standard.

Active civic participation (voting, advocacy, holding office) is a positive Christian duty in a free society.

Civil government is divinely instituted, and obedience to lawful authority is a Christian duty (Romans 13).

New Testament giving is freewill, proportional, and cheerful, without a binding fixed percentage like the tithe.

Scripture's command to welcome the foreigner and care for the sojourner imposes a real Christian duty toward immigrants and refugees today. (This question does not consider any political orientation's specific definition of what constitutes a legitimate "immigrant" or "refugee.")

Christ's lordship extends over every sphere of life (politics, economics, art, science) and Christians are called to bring all of them under his rule.

It is fitting for Christians to seek and hold civil office in order to govern justly.

Giving directly to the poor and to justice work counts as fulfilling one's obligation of Christian giving as much as giving to the institutional church.

Racism (partiality and contempt on the basis of race or ethnicity) is a sin contrary to the gospel.

Opposing abortion and protecting unborn life should be among the highest priorities of Christian political engagement.

The gospel is essentially a message of individual reconciliation with God, and social transformation is at most a secondary by-product, not part of its core content.

Scripture provides binding, authoritative norms not only for personal conduct but for the ordering of society, economics, and the state.

Beliefs about angels and demons should be limited to what Scripture plainly teaches, rejecting speculative hierarchies, named extra-biblical angels, and elaborate demonologies.

Biblical "angels" are best understood as symbols, personifications, or mythological language for God's action and human experience, not as actually existing spirit-persons.

Angels can assume visible, bodily appearances to interact with humans.

Angels are real, personal, created beings who actually exist, not merely literary symbols or pre-scientific imagery.

Demons are real, personal evil spirits (fallen angels or their kind), not merely symbols of disease, vice, or social evil.

The devil and his angels will suffer eternal, conscious punishment in the lake of fire.

The traditional ninefold scheme of angelic orders (seraphim, cherubim, thrones, dominions, virtues, powers, principalities, archangels, angels) reflects a real heavenly order.

Satan is a fallen angel (a created good being who rebelled) not an independent evil principle or co-eternal power.

Satan/the devil is a real, personal spirit-being, not merely a symbol or personification of evil.

A portion of the angels rebelled against God and fell from their original state.

Angels possess intellect and will: they know, choose, and act as persons.

Angels continue to intervene visibly or tangibly in ordinary human affairs today (rescues, warnings, appearances).

Angels are purely spiritual (incorporeal) beings without material bodies of their own.

Angels possess some kind of refined, ethereal, or subtle body rather than being wholly immaterial.

Angels are created beings, made by God, and are not eternal or self-existent.

The body is essential to being a complete human person, not an accidental or dispensable container for the soul.

The material human body is intrinsically good as created by God.

Adam and Eve were real, historical individuals who are the biological ancestors of all humanity.

Human beings are created in the image of God.

Humans bear not only a corrupted nature but also actual guilt for Adam's sin.

God created humanity as male and female, and this sexed binary is a good and intended feature of human nature.

A person's maleness or femaleness is essential to who they are and persists in some form into the resurrection life.

Human souls existed before their embodiment in this earthly life.

Human beings possess libertarian free will: a genuine ability to choose otherwise that is not determined by prior causes or by God.

The ultimate destiny of the human person is to share in the divine nature (deification/theosis).

God assigns men and women distinct and complementary roles in the home and church.

Gender is a social or self-determined identity that can be distinguished from, and may differ from, biological sex.

Human beings inherit a corrupted nature (original sin) from Adam, prior to and apart from any actual sins they commit.

God directly and specially creates each individual human soul (creationism of the soul).

The human soul is by nature immortal and continues to exist consciously after the death of the body.

Human souls pass through multiple successive earthly lives (reincarnation).

Sin so pervades every faculty of fallen humanity that no part of human nature is untouched by its corruption (total depravity).

It can be good and faithful for a person to live in and (where desired) medically transition to a gender identity differing from their birth sex.

Human beings are at their core basically good, with sin being secondary, environmental, or correctable.

The unborn human being is a full person bearing the image of God from conception.

Human beings can have arisen through an evolutionary process while still being specially created bearers of God's image.

Christians are obligated to give a tithe (a tenth) of their income as a continuing biblical requirement.

The Levitical sacrificial system has been permanently ended and fulfilled by the once-for-all sacrifice of Christ.

The Sabbath commandment is part of the perpetual moral law, requiring a weekly day of rest and worship for all believers.

Followers of Jesus, at least those of Jewish background, should continue to observe the full Torah (dietary law, festivals, Sabbath, circumcision).

The seventh-day (Saturday) Sabbath remains the divinely appointed day of rest and was never legitimately changed to Sunday.

The Old Testament clean/unclean food laws are no longer binding, and all foods are permitted.

God will yet restore national Israel and fulfill the kingdom promises to her in a literal, future earthly form.

There is exactly one mediator between God and humanity (Jesus Christ) and no creature shares in that mediating office.

Mary was preserved free from the stain of original sin from the very first moment of her own conception.

Mary now reigns as Queen of Heaven, crowned and exalted above all the angels and saints.

It is good and proper to ask the saints in heaven to pray to God on our behalf.

Mary remained a virgin throughout her whole life and never had marital relations or other children after Jesus ("ever-virgin").

Jesus was conceived by the Holy Spirit while Mary was a virgin, without a human father.

Mary may rightly be called "Theotokos" / "Mother of God" (God-bearer) because the one she bore is truly God incarnate.