Introduction

At decisive moments in the history of the Church, confessions have arisen not merely to clarify doctrine, but to restore relational fidelity to God. All true religion is marital: the LORD binds Himself to a people, and His people are commanded to love Him with exclusive, covenantal allegiance. When confusion, compromise, and accommodation take root — and when doctrinal gangrene spreads over decades and centuries — the issue is never merely intellectual. We believe we are living in a period of history in which idolatrous unfaithfulness to the Lord Jesus Christ has become so normalised that we are rendered oblivious and therefore unresponsive to His gracious and patient warnings.

This confession therefore takes a position the contemporary Church largely refuses to take: that the prevailing “agree to disagree” posture concerning biblical doctrine is not humility but unfaithfulness; not charity but abdication. The widespread habit of relegating matters to “first-order,” “second-order,” and “tertiary” categories has functioned not as a safeguard of truth, but as scaffolding for sustained contradiction. Such a framework is alien to Scripture. The promise of the Lord Jesus is not that the Holy Spirit will lead His people into partial truth, but into all truth.

We therefore reject the notion that the Holy Spirit presides over permanent theological fragmentation. The divided and contradictory multiplicity of denominations is not evidence of spiritual health, but a mirror held up to what the Church truly believes about the Spirit of Truth. If the Church were walking in harmony with Him, all of the Church would be calling all of the Church to repent.

It follows that this confession arises from the conviction that the Church’s profound doctrinal disorder reflects a deeper spiritual infidelity, and that clarification as to what constitutes faithful Christian discipleship is essential for each and every Christian household. This is an invitation to personally and corporately renew our vows of betrothal before Jesus Christ as Saviour and Lord.

We recognise that the commonplace preference for this world over the Lord Jesus Christ Himself is idolatry. We confess that love for Christ’s appearing is not a cold intellectualism, but a living allegiance to the coming King. This allegiance grieves over the Church’s chaos and compels us to repent and separate from all error and compromise, for which we also call from the wider Church. We fix our hope solely on the Second Coming, desiring His return more than life itself.

It is catastrophic that this is not the reality of the Church today though it is the elementary teaching of the New Testament.

We acknowledge the great difficulty for sincere men and women to separate from unfaithfulness. The longing for fellowship is real; the cost of obedience is painful; and the fear of isolation is not imaginary. Yet we confess that continuing to turn a blind eye, or drifting endlessly from place to place in search of a tolerable compromise, is not virtue but evasion. Scripture calls this limping between two opinions — and names it idolatry. Faithfulness requires more than discontent; it requires surrender. We must be willing to remain under the Lord’s hand as He brings correction, pruning, and clarity, and to stay the course of obedience even when the path is narrow, misunderstood, and costly.

Accordingly, this confession rejects several endemic attitudes across the many Christian denominations: the false ease of “we are the faithful ones”; the false despair of “everything is lost”; and the false neutrality of “these are only secondary matters.” Instead, it places the whole Church under the searching light of God’s Word, convinced that doctrinal clarity is essential for the preparation of the Bride for the return of Christ.

Our Creedal Grounding

We openly confess our full and unqualified continuity with the oldest Christian creeds of the Church, including the Apostles’ Creed and the Nicene Creed. We do not seek to replace these creeds, nor innovate beyond them, but stand consciously beneath them as faithful witnesses to the once-for-all apostolic faith for which we are commanded to fight and defend.

We further confess that these creeds did not arise as exercises in theological minimalism, nor as instruments for accommodating sustained contradiction within the Church, but as Spirit-wrought clarifications issued at moments of crisis, when error threatened the very heart of the Gospel and the glory of God’s Name. They presuppose not a Church content with managed disagreement, but a Church submitting to the Spirit of Truth who leads Christ’s people into repentance, doctrinal clarity, obedience and purity.

To claim continuity with the ancient creeds while rejecting their confessional function is to misunderstand them entirely.

A Call to Personal-Corporate Repentance

We confess that the Church in our generation stands in urgent need of national repentance — not merely “other churches,” but the Church as a whole. Faithful and unfaithful congregations alike have been shaped by accommodation, fear of man, doctrinal minimalism, and factional self-justification.

We repent not only of false doctrine, but of the deeper sin of tolerating contradiction as normal Christianity. We reject the claim that repentance belongs only to those “over there,” or that doctrinal correctness alone exempts us from shared responsibility. A Church governed by the Holy Spirit will not merely catalogue errors; she will grieve over them, confront them, and call the whole Body to return to Christ.

The Bride who is to be faithfully gathered one with another, and then ultimately to the Lord at His coming, must examine herself more deeply than this and acknowledge the place of exile within God’s covenantal dealings with His people. We confess that we have grown accustomed as the Church to an entitled attitude of arrogance that dismisses the cleansing function of the punitive discipline of exile and have mistaken ‘determination to continue’ with humility and faithfulness. This is often the faulty thinking of the most mature disciples whose doctrine is otherwise sound.

The Three Primary Fault Lines of Church Apostasy

We confess that these specific doctrinal matters are both the fault lines of our current chaos and also the precise coordinates that diagnose our current condition so as to steer us into the harbour of radical repentance.

1. Concerning Cessationism and Charismatic Disorder

We confess that the Holy Spirit is fully God, sovereign, personal, and active in the Church today. We reject both the quenching of the Holy Spirit through the doctrinal denial of His continuing gifts, and also the dishonouring of Him through the irreverent, disorderly, and carnal misuse of them. Cessationists claim fidelity to the Holy Spirit while denying the ongoing operation of His gifts. We reject this as a matter about which the Church can rationally agree to disagree. Rather, we affirm that Scripture commands the Church not to quench the Spirit nor despise prophetic utterance. At the same time, we acknowledge that the immaturity and irreverence of the charismatic excesses have contributed significantly to this reactionary denial. The Church must repent on both sides.

2. Concerning Egalitarianism

We confess that God created male and female with equal dignity and worth, yet with distinct and complementary roles. We reject the flattening of these distinctions as outright rebellion against God’s created order in both the home and in the Church. The denial of qualified male eldership is not merely a progressive cultural adjustment but rather a theological departure with far-reaching consequences for the Church’s witness and health. This is a rejection of the lordship of Christ.

3. Concerning Ecumenicalism

We reject the false unity of ecumenicalism pursued at the expense of truth and a distorted handling of Jesus Christ’s words in John chapter 17. We affirm the oneness of Christ’s true Church, but deny that institutional or inter-denominational unity may be built upon doctrinal compromise or the suspension of discernment. Fellowship without truth is not biblical unity but spiritual deception. Any departure from the true Gospel is nothing less than the desertion of our Spouse (Galatians 1:6).

Our Hope and Preparation

We confess that Christ will come again in glory to judge the living and the dead, and to receive His Bride who will have made herself ready. We therefore affirm that doctrinal clarity is not an academic exercise, but an act of covenantal faithfulness and a renewing of our vows of betrothal before Him. Throughout history, the Church has been refined not only by persecution, but also by confession — by naming error, rejecting compromise, and renewing her joyous, unconditional submission to the Lord, whatever the cost may be.

We stand in love: not to needlessly divide or dishonour, but to return to the LORD; not to posture or compete, but to aid personal and corporate repentance in light of the approaching Day of the Wrath of the Lamb. We unapologetically seek not to preserve institutions, but to prepare the Bride of Christ for eternity who has been soiled by them and rendered woefully unprepared.

However, we do not issue this confession in despair, but rather in hope because the One who disciplines also heals. The only wise God who exposes iniquity does so to heal, restore and to preserve His own glory. Therefore, if the Church will repent, humble herself, and surrender everything she holds most dear, the LORD God is faithful to hear from heaven, to forgive, and to respond with mercy, cleansing, and renewal.

As such, we must each renew our vows before Him, personally and then corporately, for the sake of His glorious Name, which is Jealous.

Even so, come, Lord Jesus!

Amen.

Nick & Mairi Franks
Wednesday, 4th February, 2026