At Heritage Reformed, our beliefs are based on Scripture, the historic creeds and Reformed confessions, and by the Spirit’s grace lived out in every area of life.
Scriptural
The inspired, infallible and inerrant Word of God provides the foundation and contours of our beliefs. As such, the Scriptures inform every facet of life and practice (2 Tim. 3:16). Scripture provides the form and content for preaching, worship, and singing. The Bible is God’s self-revelation and states the purpose for which He created us. It also helps us to understand our own hearts of sin and the broken world in which we live because of man’s fall into sin. Through His Word, God has also revealed the way of salvation in Christ to restore sinful human beings into the image of Christ for His glory.
Confessional
Historically, we stand in the trajectory of the best-known early Church using the three ancient creeds to express our beliefs: the Apostles’ Creed, the Nicene Creed, and the Athanasian Creed. Our denomination, office-bearers, and members subscribe to the Three Forms of Unity, arising from the 16thcentury Reformation, which also summarize our beliefs:
The Belgic Confession, the oldest doctrinal standard of the Reformed Churches of the Netherlands, was written in 1561 in French by Guido de Brès as an apologetic defense of the persecuted Reformed churches under Spanish Roman Catholic rule. Named from the Latin Confessio Belgica, where “Belgica” referred to the Low Countries, it sought to demonstrate that Reformed believers were orthodox, law-abiding Christians rather than rebels. Though modeled after the Gallic Confession and following the classic six loci of Reformed theology, it maintains a warmly personal and experiential tone. Despite being formally presented to King Philip II in 1562 alongside a declaration of loyal civil obedience short of denying biblical truth, the Confession failed to secure toleration, and de Brès was martyred in 1567. Nevertheless, the Confession was quickly embraced by the Dutch Reformed churches, revised by several synods, and finally adopted by the Synod of Dort (1618–1619) as an authoritative doctrinal standard binding upon all office-bearers.
The Heidelberg Catechism was composed in Heidelberg in 1563 at the request of Frederick III to promote unity and establish the Reformed faith in the Palatinate, with Zacharias Ursinus chiefly responsible for its theological content and Caspar Olevianus for its final composition and style. Approved by a Heidelberg synod and quickly issued in multiple German editions and Latin translation, it was later structured into numbered questions and fifty-two “Lord’s Days” for weekly preaching. Intentionally saturated with Scripture, the Catechism presents doctrine as “an echo of the Bible” and organizes its 129 questions around the Romans-shaped themes of misery, redemption, and gratitude, combining clarity with warm, experiential piety. Rapidly translated into Dutch and widely embraced in the Netherlands, it was officially adopted by numerous synods, culminating in its formal recognition by the Synod of Dort as one of the Three Forms of Unity, after which its weekly exposition became obligatory. Revered for its pastoral tone, devotional depth, and global influence, it has become one of the most widely circulated Christian books in history.
The Canons of Dort are the doctrinal judgments adopted by the Synod of Dort, an international assembly convened to resolve the Arminian controversy that threatened the unity of the Reformed Churches in the Netherlands. Sparked by the teachings of Jacob Arminius and formally articulated in the Remonstrance of 1610, the dispute centered on five points concerning election, atonement, human depravity, grace, and perseverance. After extensive deliberation and the dismissal of the Remonstrant delegates, the Synod rejected Arminian errors and set forth a scriptural defense of Reformed soteriology, commonly summarized as the five points of Calvinism, emphasizing God’s sovereign grace from election to final perseverance. Though limited in scope and structured as four heads corresponding to five disputed articles, the Canons combine positive doctrinal exposition with explicit repudiation of error and reflect a remarkable international consensus among Reformed churches. Ratified with thanksgiving, they stand as a unique, ecclesiastically authored confession and the third of the Three Forms of Unity, preserving and defining the Reformed doctrine of sovereign grace.
Additionally, our denomination also subscribes to the Westminster Standards as the harvest of Puritan theology from the 17thand century:
The Westminster Confession of Faith was produced by the Westminster Assembly (1643–1653), convened by the English Parliament during the turmoil of the English Civil War to reform doctrine, worship, and church government in England, Scotland, and Ireland. Composed by a large body of theologians and pastors representing Puritan and Reformed convictions, the Confession sought to articulate a comprehensive, confessionally unified statement of biblical doctrine grounded firmly in Scripture. Structured according to a systematic theological order, it addresses topics ranging from Scripture and God’s decrees to salvation, the church, sacraments, civil government, and the last judgment. Adopted with revisions by the Church of Scotland in 1647 and later by Presbyterian churches worldwide, the Westminster Confession became the principal doctrinal standard of English-speaking Reformed and Presbyterian traditions, distinguished by its theological precision, doctrinal breadth, and careful balance of scholastic clarity and pastoral concern.
Read the Westminster Confession of Faith
The Westminster Shorter Catechism was prepared by the Westminster Assembly as a concise instructional tool designed especially for children and those new to the faith, complementing the larger doctrinal framework of the Westminster Confession. Published in 1647, it distills core Reformed theology into 107 brief questions and answers, organized around the themes of humanity’s chief end, what God requires us to believe concerning Him, and what duty God requires of us. Marked by memorable formulations—most famously its opening statement on humanity’s chief end—the Shorter Catechism combines doctrinal clarity with pedagogical simplicity, making it exceptionally suited for memorization and catechetical instruction. Its enduring use across centuries reflects its effectiveness in shaping Reformed piety and theological literacy at the congregational and household levels.
Read the Westminster Shorter Catechism
The Westminster Larger Catechism was also produced by the Westminster Assembly but aimed at ministers, teachers, and more advanced learners, providing an expansive and detailed exposition of Reformed doctrine. Completed in 1648, it follows the same basic theological structure as the Shorter Catechism while greatly enlarging its scope, offering careful distinctions and extensive biblical support. With 196 questions and answers, it treats subjects such as Christ’s mediatorial work, the moral law, the sacraments, and prayer with particular depth and pastoral sensitivity. Intended to guide preaching, instruction, and self-examination, the Larger Catechism stands as one of the most thorough catechetical achievements of the Reformed tradition, prized for its doctrinal richness and practical application.
Read the Westminster Larger Catechism
Experiential
We teach that these beliefs are not only to inform the mind, but they are to touch the heart, affecting the emotions with a deep, abiding love for Christ, His Word, His holiness, and His people. Then too, these beliefs must be evidenced in bearing the fruits of the Spirit (John 15:1-17; Gal. 5:22-25). Read a short summary of these beliefs here.