The Salafi movement in Islam presents itself as a return to the earliest, purest form of the faith, modeled after the first generations of Muslims known as the salaf, “the pious predecessors.” It is not a denomination in the way Christians often speak of denominations; it is a program of theological and social reform that demands rigorous loyalty to the Qur’an and the Sunnah as interpreted through the lens of those earliest generations. In many lands it has shaped law codes, education, family life, public morality, and the texture of daily culture. It is both a method and a message: a method of reading Islam’s sources in a strictly literal and early-traditionist manner, and a message that calls Muslims to purge innovations, to reject speculative theology, and to conform personal and public life to what is deemed the pattern of the salaf.

While the Salafi movement claims continuity with Islam’s first centuries, it is also undeniably a modern phenomenon. Its language of reform, its strategies of mass preaching and print, its use of audio, video, and the internet, and its varying political postures in modern nation-states reveal a movement that is historically situated, even as it seeks to transcend time by anchoring itself in the earliest period. For Christians concerned with truth, the movement invites careful study. We must understand it accurately on its own terms and test its claims using the only infallible measure: the inspired, inerrant, and infallible Word of God. The Scriptures call us to “test the spirits” (1 John 4:1 UASV) and to expose every teaching that stands against the knowledge of God (2 Corinthians 10:5). From that mandate comes this thorough assessment of the Salafi movement—what it is, where it came from, how it understands Islamic sources and law, how it has spread, how it divides internally, and how a Christian, guided only by the Spirit-inspired Word, should evaluate its claims in the light of the Gospel of Jesus Christ.

The Meaning of “Salaf” and the Salafi Claim

“Salaf” in Arabic refers to the early generations of Muslims, especially the Companions of Muhammad, the Successors, and the Successors of the Successors. The Salafi movement claims that the safest and most faithful way to understand Islam is to interpret the Qur’an and the Sunnah through the consensus and practice of these earliest generations. The Salafi insists that the line of authority runs from the text to the Prophet’s own practice and then to the judgments of the earliest community before later schools of law or speculative theology took shape. This insistence leads to a strong opposition to bid‘ah, the introduction of innovations into belief or worship. The Salafi will judge a practice not by its later popularity but by whether it is traceable to the Prophet and his earliest followers through reliable chains of transmission.

The movement’s self-understanding is not merely historical; it is polemical. It contends that Islam lost clarity and power when it adopted practices or doctrines that could not be proven from the earliest sources. Practices such as the veneration of saints at graves, ecstatic rituals associated with certain Sufi orders, philosophical theology imported from Greek categories, and syncretistic folk customs are targets of Salafi critique. The Salafi appeal is straightforward: return to the sources as understood by the salaf and purge all that is alien.

Historical Genealogy: From Early Traditionism to Modern Reform

The roots of Salafi thought are located in early Sunni traditionalism. Figures such as Ahmad ibn Hanbal defended a rigorous devotion to hadith and resisted speculative theology. The creed known as Athari theology, with its insistence on affirming the divine attributes without delving into allegory or philosophical speculation, is an important source of Salafi sensibilities. In later centuries, Taqi al-Din Ibn Taymiyyah and his student Ibn al-Qayyim fought against what they saw as accretions in theology and worship. Their criticisms of saint veneration, their affirmation of the Qur’an and Sunnah over philosophical kalam, and their zeal for purifying monotheism deeply shaped later Salafi discourse.

A particularly decisive development came with the eighteenth-century preaching of Muhammad ibn Abd al-Wahhab in the Arabian Peninsula. He attacked shrine veneration, advocated a strict monotheism defined by rejection of associating partners with God, and aligned with political power to impose reform. Though Salafis today sometimes distinguish themselves from the historical Wahhabi label, the practical and doctrinal overlap is considerable, and the impact of the Arabian reform on subsequent Salafi configurations is obvious in matters of theology, law, and social order.

In the twentieth century, a number of scholars advanced Salafi teaching in print and in classrooms, emphasizing hadith criticism, purification of worship, and strict adherence to what they considered the plain sense of the sources. Educational institutions, missionary societies, and print houses disseminated these teachings across the Muslim world and beyond. The emergence of international student networks, scholarships, and conferences allowed for a global footprint, which is visible today in Europe, North America, Africa, and Southeast Asia.

Doctrinal Core: Tawhid, Revelation, and the Rejection Of Innovation

At the center of Salafi theology stands tawhid, the unwavering insistence on the oneness of God. Salafi scholars commonly expound tawhid in closely defined categories: the oneness of divine lordship, the oneness of divine right to be worshiped, and the oneness of the divine names and attributes. This taxonomy sharpens a central accusation against many Muslim practices: anything that detracts from exclusive worship of God or compromises the affirmation of His attributes as stated in the sources is considered a violation of tawhid. From this flows the rejection of intercession through saints, the condemnation of oaths sworn by other than God, and the insistence that worship practices must be tightly tethered to prophetic precedent.

Salafi doctrine insists on the finality and sufficiency of the Qur’an and the Sunnah. In practice this translates into heightened attention to hadith collection, classification, and use. Jarh wa ta‘dil, the science of pejoration and commendation of narrators, is treated as critical for safeguarding law and doctrine. The Salafi method privileges reports linked by trustworthy chains to the Prophet over medieval consensus claims or philosophical arguments that step beyond the text. The movement’s theological register is Athari. It rejects the metaphorizing of divine attributes that became common in certain schools influenced by philosophical categories. Where the text states that God speaks, hears, sees, or has a hand, the Salafi confesses these attributes without likening them to creation and without dissolving them in allegory.

In worship and community life the Salafi agenda is a program of purification. It opposes ritual forms that developed later and enjoins those devotional acts the Prophet performed and taught. It demands separation from customs that conflate culture with religion if those customs cannot be grounded in the earliest authoritative practice. The Salafi, by identity, is a reformer calling his community to early norms regardless of modern sentiment.

Hermeneutics and Law: Textualism and Early-Community Consensus

The Salafi hermeneutic is self-consciously textual. Its slogans center on the command to follow the Qur’an and Sunnah according to the understanding of the salaf. This hermeneutic marginalizes speculative theology and philosophical rationalism. The Salafi interpreter treats the hadith corpus as the key to unlocking the Qur’an’s commands and the Prophet’s pattern as the normative guide for law and piety. Where the early community agreed, that agreement is considered decisive. If later juristic schools departed from that early trajectory, the Salafi teacher calls for a reset.

In jurisprudence, many Salafis incline toward Hanbali legal reasoning, yet allegiance to a single madhhab is often muted. The criterion is not later-school loyalty but proof from the sources as judged by early practice. The result is a legal culture that is both strict and, in its self-description, free from blind adherence to medieval authorities. It is strict because it demands demonstrable precedent for worship and public conduct. It is self-styled as free because it declares independence from the rigidity of taqlid, or unquestioning imitation of later jurists, by anchoring every ruling in early prooftexts.

Social Ethos: Gender, Public Morality, Family, and Education

The Salafi project is not merely doctrinal; it shapes everyday life. Gender relations are governed by strict codes of modesty and separation. Dress must conform to what is construed as early norms. Public morality is guarded by social pressures and, in some states, formal enforcement—closing shops at prayer times, regulating entertainment, and limiting public gatherings that would encourage mixed-gender contact or behavior judged un-Islamic. Families are urged to catechize children in creed, memorization of scripture, and the prophetic traditions. Education often prioritizes hadith, creed, and jurisprudence. The aim is to produce a community whose daily life reenacts the pattern of the early generations.

The Salafi stance toward Sufism is typically oppositional. Practices such as rhythmic chanting, dance, music in worship, or pilgrimage to saints’ shrines are denounced as innovations. Until those are abandoned, fellowship is strained and sometimes formally broken. Salafis contend that sincerity and zeal do not justify forms of devotion that lack early precedent; in their view, all worship forms must be regulated by the earliest sources.

Salafism And Wahhabism: Overlap and Distinction

The eighteenth-century Arabian reform often labeled “Wahhabism” is historically intertwined with Salafi thought. Both attack innovations, both center on a sharpened doctrine of monotheism, and both prioritize the earliest generations as the interpretive plumb line. Many Salafis will say that “Wahhabism” is a polemical label coined by opponents, while “Salafi” is a positive, historically rooted identity. Yet in creed, law, and social program the overlap is deep. The alliance of that Arabian reform with political power in the peninsula catalyzed legislation, education, and missionary activity that carried Salafi ideas into mosques and schools far beyond Arabia.

Currents Within Salafism: Quietist, Political-Activist, and Jihadi

Observers commonly distinguish three currents within Salafism. The first is quietist, sometimes called scholarly or da‘wah Salafism. It focuses on teaching creed, purifying worship, and cultivating personal piety. It avoids political activism, arguing that stability, obedience to rulers in lawful matters, and gradual reform through teaching are the right path. The second current is political-activist or reformist. It shares Salafi theology but treats political mobilization, party formation, and social agitation as necessary means to advance reform. The third current is jihadi. It marries Salafi creed with a militant program, declaring armed struggle and rebellion as legitimate instruments for purifying society and confronting what it calls apostasy, unbelief, or illegitimate rulers.

These currents compete and debate. Quietists accuse activists of importing party politics and destabilizing societies. Activists accuse quietists of abandoning societal reform to oppressive rulers. Both accuse the jihadi stream of recklessness that harms the Muslim community. Yet all three assert the same high view of early authority, the same fierce opposition to innovations, and the same literalist stance toward divine attributes. The divergences appear in strategy and political posture rather than in their doctrinal kernel.

Global Spread: Institutions, Preaching, and Networks

Salafi influence spread globally through institutions that trained preachers, published books, and extended scholarships to students abroad. Graduates returned to their home countries to open centers, lead mosques, and teach. Radio, cassettes, television, and online platforms multiplied their reach. The diaspora built Salafi mosques and study circles in Europe and North America. In Africa and South Asia, indigenous strands of hadith-centered reform, sometimes known under labels like Ahl al-Hadith, interacted with and were reinforced by the broader Salafi project.

The movement’s growth also generated resistance. In societies with established Sufi orders or historically entrenched juridical schools, Salafi preaching provoked conflict. The condemnation of popular devotions, the insistence on dress codes, and the rejection of local customs produced social friction. In some places laws were rewritten to favor Salafi-inspired norms. Elsewhere the movement remained a vigorous minority voice, advancing reform through teaching and print.

Salafi Polemics: Targets and Tactics

Salafi polemics typically aim at three targets: mystical and saint-centered Islam, philosophical and speculative theology, and folk practices that blend culture with religion. Salafi preachers marshal chains of hadith, cite early consensus claims, and summon narrations that condemn innovations in worship. They draw lines tightly around what counts as lawful intercession, lawful remembrance of God, and lawful celebration. They condemn novelties regardless of their popularity or sentimental grip. The tactic is not apologetic compromise; it is confrontation grounded in early texts and examples. This method creates a crisp identity boundary that attracts those who long for doctrinal clarity and ritual simplicity, even as it alienates those attached to historically popular devotions.

Salafism and the Question of Takfir

Takfir—the act of declaring a self-identified Muslim to be an unbeliever—is a grave step in Islamic law, carrying serious legal and social consequences. The Salafi tradition, mindful of early warnings against reckless takfir, insists that any such judgment must be tightly regulated by proof and by the conditions and impediments articulated by early authorities. The jihadi current, however, has often widened the aperture, declaring rulers, soldiers, and even ordinary citizens to be apostates because of alliances, laws, or practices judged as incompatible with monotheism. Quietist Salafis denounce this as destructive. Activist Salafis may reject the excess while still wielding takfir as a political device against opponents. The debate is internal, persistent, and consequential.

Salafism’s View of Scripture, Prophethood, and Final Revelation

Salafis affirm that the Qur’an is the final revelation, perfectly preserved and beyond corruption. They confess that Muhammad is the final prophet. They assert that earlier Scriptures were originally from God but have been corrupted in text and doctrine. They frame Christianity’s central claims—especially the deity of Christ, the crucifixion, and the resurrection—as corruptions or misunderstandings, and they judge the doctrine of the Trinity to be a violation of monotheism. Their certainty is grounded in the Qur’an and hadith as they interpret them through early authorities. Missionally, they call Christians to abandon what they label as shirk, or associationism, and to submit to a simple monotheism devoid of the Gospel’s Christological center.

A Christian Apologetic Evaluation: The Authority and Sufficiency of The Bible

The Christian must evaluate the Salafi claim under the light of God’s own Word, which is the only final and infallible standard. The Scriptures teach that “All Scripture is God-breathed and useful for teaching, for reproof, for correction, for instruction in righteousness” (2 Timothy 3:16 UASV). Jesus promised that “the Scripture cannot be broken” (John 10:35 UASV). The doctrine of Scripture is not a human speculation; it is the foundation laid by the testimony of Christ and His Apostles. The Salafi charge that the Bible is textually corrupted collapses under the historical facts of the Hebrew and Greek manuscript tradition. The Hebrew Old Testament and Greek New Testament, on the basis of thousands of manuscripts and careful textual analysis, are 99.99 percent accurate to the originals. Jehovah preserved His Word so that the Church, from the first century until now, would possess in the original languages the very message He intended. The Qur’anic accusation fails to account for the unity, antiquity, and cross-linguistic attestation of the biblical text in synagogue and church long before Islam arose.

The Salafi movement argues that it returns to the earliest community and thus possesses a purer authority. Christians must reply that the earliest authority is not a later community’s memory but the prophetic and apostolic Scriptures themselves. The Apostle Paul warned, “Even if we or an angel out of heaven should proclaim to you a gospel contrary to what we preached to you, let him be accursed” (Galatians 1:8 UASV). Any later claim that contradicts the Gospel of Christ’s deity, atoning death, and bodily resurrection is under that apostolic curse. No appeal to an early Islamic community—no matter how rigorous its methods of transmission—can reverse what God revealed in the Law, the Prophets, the Writings, and the New Testament.

The Doctrine of God: Tawhid and the Triune Jehovah

Salafism defines orthodoxy by its doctrine of tawhid. It condemns the Trinity as a form of associating partners with God. The Bible, however, reveals Jehovah as one Being in three Persons—Father, Son, and Holy Spirit. This is not a compromise with polytheism; it is the revelation of God’s own inner life. The Shema declares, “Hear, O Israel: Jehovah is our God, Jehovah is one” (Deuteronomy 6:4 UASV). Jesus affirmed the Shema and then identified Himself with Jehovah’s identity by receiving worship (Matthew 28:17–20 UASV), forgiving sins (Mark 2:5–7 UASV), declaring “Before Abraham was born, I AM” (John 8:58 UASV), and claiming unity with the Father (John 10:30 UASV). The Holy Spirit is not a created force but the personal Spirit of God, Who inspired the prophets and the apostles and Who empowered the church’s witness (Acts 5:3–4; 2 Peter 1:21 UASV). The Trinity does not violate monotheism; it defines it according to God’s self-disclosure in Scripture.

Salafism forbids allegorizing the attributes of God, insisting that divine attributes must be affirmed as the texts state them, without likening God to creation. The Christian gladly agrees that God is not like His creatures. Yet we also confess that the Son took on true humanity in the incarnation, not as a diminishment of deity but as God’s gracious act to redeem sinners (John 1:1, 14 UASV). God’s attributes are not flattened by the incarnation; they are revealed in the obedience, compassion, and cross-bearing of the Son, Who is “the image of the invisible God” (Colossians 1:15 UASV). The triune God is not a philosophical construction; He is the God Who speaks in the Bible and acts in history.

Christology and the Cross: The Nonnegotiable Center

The Gospel stands or falls with the person and work of Jesus Christ. Salafi Islam denies that Jesus is the eternal Son of God, denies that He was crucified, and denies His bodily resurrection. Scripture, however, anchors salvation in these realities. Jesus accepted Thomas’s confession, “My Lord and my God!” (John 20:28 UASV). He foretold His crucifixion and resurrection (Mark 8:31 UASV). He died on the cross under Roman authority and rose bodily on the third day, appearing to many witnesses (1 Corinthians 15:3–8 UASV). Without the cross, there is no atonement. Without the resurrection, there is no victory over death. The biblical testimony is not a later embellishment; the New Testament writings are first-century documents grounded in eyewitnesses who would not profit by inventing a message that invited persecution and death. The Salafi assertion that God would not allow His prophet to die such a death ignores Jehovah’s sovereign plan revealed in the prophets—that the Servant would be pierced for our transgressions and crushed for our iniquities (Isaiah 53 UASV).

Salvation, Human Nature, and The Hope of The Righteous

Salafism prescribes submission to God through confessed monotheism, ritual observance, and moral obedience. The Christian message is diametrically different in its foundation. Humanity is fallen, and death is cessation of personhood; man is a soul and does not possess an immortal soul by nature. Eternal life is the gracious gift of God bestowed through the resurrection power of Christ, not a natural endowment. Salvation is a path of obedient faith grounded in Christ’s atoning sacrifice, not an achievement of ritual precision. The Bible declares that “the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord” (Romans 6:23 UASV). No regimen of human works can erase guilt. Only the blood of Christ can cleanse the conscience, and only those united to Him by faith will be raised to life at His coming (John 5:28–29; 1 Thessalonians 4:13–18 UASV).

The Salafi picture of final judgment—eternal conscious torment for unbelievers and reward for the righteous—collides with the biblical teaching that Gehenna is eternal destruction, not a place of ongoing existence for an immortal soul. The wicked perish. The righteous, by grace, inherit the earth in the resurrection, while a select few rule with Christ in heaven as part of His Kingdom ministry (Matthew 5:5; Revelation 20 UASV). The biblical hope is resurrection life under the reign of Christ, not a disembodied eternity.

Coercion, Law, and the Witness of The Church

The Salafi program insists that law and state should mirror the earliest Islamic order. In many contexts this yields advocacy for corporal and capital punishments, strict social regulation, and legal inequality between confessions. The Christian must not accept such coercion as a model. Jesus explicitly rejected the sword as a means to establish His Kingdom (Matthew 26:52 UASV). He declared that His Kingdom is not from this world’s order (John 18:36 UASV). The apostolic mission advances by preaching, teaching, and sacrificial love, not by compulsion. The church recognizes the state’s limited role in punishing evil and praising good (Romans 13:1–7 UASV), but she never supposes that civil law can create new hearts. Coercive religion is a denial of the Gospel’s power. The Spirit-inspired Word alone convicts and converts. The church’s weapons are truth and holiness.

Scripture’s Tests for Prophetic Claims

Jehovah has not left His people without standards to evaluate subsequent religious claims. Deuteronomy 13 warns that even a sign-working messenger who draws people after other gods must be rejected (Deuteronomy 13:1–5 UASV). Deuteronomy 18 requires that a prophetic word be accurate and consistent with prior revelation (Deuteronomy 18:20–22 UASV). The Apostle John commands believers to test the spirits to see whether they are from God (1 John 4:1–3 UASV). The Apostle Paul pronounces a curse on any messenger who proclaims a different gospel (Galatians 1:8–9 UASV). By these biblical tests, any system that denies the deity of Christ, the cross, and the resurrection must be rejected. The Salafi appeal to an early Islamic community does not satisfy Jehovah’s demands upon His people. It points away from the Son, not to Him. It denies the saving center that God set forth from Genesis to Revelation.

The Qur’an, the Bible, And History

Salafi theology assumes that the Qur’an supersedes all prior revelation and corrects it. The Bible knows nothing of such a corrective. The prophetic and apostolic Word claims finality and warns against later contradictions. The claim that the Bible is corrupt is historically indefensible. The manuscript tradition is broad, early, and consistent in the matters that define Christian faith. The suggestion that Christians altered Scripture to create the deity of Christ ignores the fact that the earliest Christian writings testify to His deity in texts that circulated widely across linguistic and geographic boundaries long before Islam. The Salafi call to return to a supposed pristine monotheism is, in truth, a call to abandon the only Savior Who can reconcile sinners to God.

Anthropological And Spiritual Contrast

Salafism assumes that human beings, under correct guidance and law, can conform their lives to God’s will. The Bible testifies that apart from regeneration no person can please God (Romans 8:7–8 UASV). The Christian rejects the notion of an inherent immortal soul; death is the end of conscious life until the resurrection. The Spirit does not indwell the individual believer as a mystical force operating apart from the Word; rather, guidance comes only through the Spirit-inspired Word. The believer obeys because he has been made alive by God’s sovereign grace in Christ and because the Scriptures govern his steps. The Salafi program of external reform cannot recreate the heart. Only Christ can.

Eschatology And The Kingdom

Many Salafis anticipate a future transformation shaped by their vision of law and society. The Christian hope is the premillennial return of Christ. He will return before the thousand-year reign, raise the dead, judge the nations, and establish His reign. The saints who reign with Him in heaven will share in His authority; the rest of the righteous will inherit everlasting life on a renewed earth under His righteous rule. No human reform, religious or political, can inaugurate that Kingdom. It arrives by the appearing of the King. Until then, Christians preach, baptize by immersion those who confess faith, gather into local congregations led by qualified men, and pursue holy lives in obedience to Scripture.

Salafism’s View Of Christians And The Christian Reply

The Salafi movement categorizes Christians as People of the Book yet rejects the Gospel’s core claims. In some places Salafi influence has resulted in legal and social pressure against Christians. The church must neither retreat into fear nor respond with compromise. We must proclaim Christ crucified and risen. We must expose the error that rejects the Son. We must demonstrate love to our neighbors who follow Islam, patiently teaching the Scriptures and calling all people to repentance and faith in Christ. The Apostles did not barter away the message to gain cultural peace. They preached the only Name under heaven given among men by which we must be saved (Acts 4:12 UASV).

Engaging Salafi Muslims With The Word Of God

Those who embrace Salafi teaching are often serious, disciplined, and convinced. They respect texts, crave clarity, and value early authority. Christians should meet them on that terrain with the Scriptures. Show them how the prophets foretold the suffering Messiah. Let them read the Gospel accounts of Jesus’ words and deeds. Walk them through Acts and the Epistles as historical documents from eyewitnesses and close associates. Invite them to consider the massive manuscript tradition and the consistent testimony of early Christian writers. Explain that Jehovah is not diminished by the incarnation. Emphasize that salvation is not achieved by human effort but granted by God through the atoning sacrifice of His Son and received by faith that produces obedience. Reject flattery and false equivalence. Speak the truth in love, calling them to the Savior Who alone can grant eternal life.

Internal Debates And The Christian Opportunity

The disputes within Salafism over political engagement, loyalty to rulers, and the use of force open space for conversation about the nature of God’s Kingdom. Quietists, activists, and jihadis share a textualist outlook; this makes them open to a direct examination of Scripture. When Christians show that the New Testament is a first-century witness to the life, death, and resurrection of Jesus, that it carries a manuscript pedigree unsurpassed in antiquity, and that it unveils a salvation that exalts God’s righteousness and mercy, the contrast becomes unmistakable. The Gospel’s power does not ride on coercion or party. It advances by the unbreakable Word wielded in the hands of ordinary believers who rely on Scripture alone for guidance and authority.

The Place Of The Church In A Salafi-Dominated Environment

Where Salafi norms shape society, Christians face pressure. The church must remain faithful. The Scriptures command us to honor rulers in all lawful things while obeying God rather than men when human law contradicts divine command (Acts 5:29 UASV). We reject violence, we reject attempts at syncretism, and we reject silence. We gather for worship, we preach the Word, we baptize repentant believers, and we guard the purity of the church’s life. We pray for our neighbors who follow Islam and we labor for their salvation, knowing that the Gospel is the power of God unto salvation to everyone who believes (Romans 1:16 UASV).

Why A Return-To-Origins Claim Does Not Settle The Question Of Truth

The allure of Salafism is strong because it promises certainty by returning to origins. But the mere fact of looking back does not guarantee truth. The decisive question is whether the standard to which one returns is itself from God. The early Islamic community cannot overturn what Jehovah revealed in the Scriptures centuries earlier. The Gospel did not arise from philosophical speculation or political ambition. It is rooted in history—the ministry of Jesus beginning in 29 C.E., His atoning death on Nisan 14 in 33 C.E., and His bodily resurrection witnessed by many. The New Testament writings, from 41 C.E. to 98 C.E., record these realities with a fidelity preserved across manuscripts. The claim that a seventh-century revelation repudiates this is not a return to truth; it is a departure. Christians must therefore refuse any pressure to accept the Salafi program as an equivalent path. There is one way, one truth, and one life, and no one comes to the Father except through the Son (John 14:6 UASV).

Final Admonition To The Christian Reader

The Salafi movement is a formidable force in the modern world. It offers an unbending creed and a demanding social vision. It organizes lives according to a strict understanding of the earliest Islamic generations. Yet it stands against the Gospel’s heart. It denies the deity of Christ, the atonement, and the resurrection. It rejects the triune identity of Jehovah revealed in Scripture. It calls people away from the only salvation God has provided. The church must answer with equal clarity. We do not resort to the language of philosophical speculation or the pretensions of human wisdom. We preach Christ crucified and risen. We hold fast to the Bible, the Spirit-inspired Word that alone can make us wise for salvation through faith in Christ Jesus. We proclaim that at the return of Christ the Messiah will judge the living and the dead, raise His own to everlasting life, and cleanse this world of wickedness. Until that day we will not bow to any rival message, however ancient its claims or rigorous its disciplines. We stand under Scripture, we speak Scripture, and we call all people everywhere to repent and believe the Gospel.

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