Central to my beliefs is the recognition of Jesus Christ as the eternal Son of God, fully divine and fully human, who came to earth to save sinners (John 1:1-14; Colossians 2:9). He is the second person of the Trinity, co-equal with the Father and the Holy Spirit, yet He humbled Himself by taking on human flesh through the virgin birth (Philippians 2:5-8; Matthew 1:18-25). In His life, Jesus lived in perfect obedience to the Father's will, fulfilling the law that we could never keep (Hebrews 4:15; Matthew 5:17). His miracles demonstrated His authority over creation, disease, and death (Mark 4:35-41; John 11:1-44), while His teachings unveiled the kingdom of God and exposed the depravity of the human heart (Matthew 5-7; Mark 7:20-23). Ultimately, Jesus' death on the cross was the substitutionary atonement for sin, where He bore the wrath of God that I deserved, satisfying divine justice and reconciling me to the Father (Isaiah 53:4-6; 2 Corinthians 5:21; Romans 5:8-11). His resurrection from the dead vindicated His claims and guarantees my own resurrection to eternal life (1 Corinthians 15:3-8, 20-23). Through faith in Him alone, I am justified—declared righteous before God—not by my works, but by His merit imputed to me (Romans 3:21-28; Ephesians 2:8-9).

This understanding of salvation echoes the profound insights of the Reformation, particularly through the messages proclaimed by Martin Luther and John Calvin. Luther's bold stand against the corruptions of his time ignited a return to biblical truth, emphasizing that salvation is by grace alone through faith alone in Christ alone (Ephesians 2:8-9; Romans 4:5). He challenged the notion that human efforts, rituals, or indulgences could earn God's favor, insisting instead that the just shall live by faith (Romans 1:17; Habakkuk 2:4). Luther's detailed exposition of justification revealed it as a forensic act of God, where sinners are pardoned and credited with Christ's righteousness instantaneously upon believing (Romans 5:1; Galatians 2:16). He highlighted the priesthood of all believers, affirming that every Christian has direct access to God through Christ, without the need for intermediary clergy or sacramental systems (1 Peter 2:9; Hebrews 4:14-16). This message dismantled the barriers erected by tradition and restored the centrality of Scripture, urging believers to interpret it under the guidance of the Holy Spirit rather than ecclesiastical authority (Psalm 119:105; John 16:13). Luther's Ninety-Five Theses, nailed in protest, were not merely a critique of abuses like the sale of indulgences but a call to rediscover the gospel's purity: that God's grace is unmerited, freely given, and sufficient to cover all sin (Titus 3:4-7; Romans 3:23-24).

Building on Luther's foundation, John Calvin deepened the Reformation's theological framework, offering meticulous insights into God's sovereignty and the doctrines of grace (Romans 11:33-36). Calvin's teachings underscored the total depravity of humanity, portraying us as spiritually dead in sin, incapable of seeking God or contributing to our salvation (Ephesians 2:1-3; Romans 3:10-18). He articulated unconditional election, where God, in His eternal decree, chooses individuals for salvation not based on foreseen merit but solely according to His good pleasure and purpose (Ephesians 1:4-5; Romans 9:11-16). Limited atonement, as Calvin expounded, means Christ's sacrificial death was intentionally effective for the elect, securing their redemption definitively rather than merely potentially (John 10:11, 15; Hebrews 9:28). Irresistible grace describes how God's call regenerates the heart, drawing the chosen irresistibly to faith (John 6:37, 44; Ezekiel 36:26-27), while perseverance of the saints assures that those truly saved will endure to the end, preserved by God's power (Philippians 1:6; John 10:27-29). Calvin's systematic theology, particularly in his Institutes of the Christian Religion, wove these truths into a cohesive worldview that glorifies God above all (1 Corinthians 10:31). He emphasized predestination not as a cause for despair but as a comfort, revealing God's unchanging love and control over history (Romans 8:28-30; Jeremiah 29:11). Calvin's reform message extended beyond individual salvation to the reformation of worship, church government, and society, advocating for a disciplined, Scripture-governed life that reflects God's holiness in every sphere—from family to civil authority (Colossians 3:17; Romans 13:1-7).

Incorporating these Reformation principles, my belief in Jesus Christ compels me to view the Christian life as one of ongoing sanctification, where the Holy Spirit conforms me to Christ's image through the means of grace: the preaching of the Word, prayer, and the sacraments of baptism and the Lord's Supper (Romans 8:29; 2 Corinthians 3:18; Acts 2:42). I reject any form of works-righteousness or additions to the gospel, affirming that good works are the fruit of faith, not its root (James 2:14-26; Galatians 2:21). The Bible's inerrancy and sufficiency guide my doctrine, ensuring that human reason or cultural trends never supersede divine revelation (Proverbs 30:5-6; Isaiah 55:8-9). In a world marred by sin, I find assurance in God's absolute sovereignty, knowing that He ordains all things for His glory and the good of His people (Ephesians 1:11; Romans 8:28). This faith sustains me in trials, motivates me to proclaim the gospel, and fills me with joy in worship (James 1:2-4; Matthew 28:18-20; Psalm 100).

In summary, my beliefs in Jesus Christ are a tapestry of divine truths reclaimed during the Reformation by figures like Luther and Calvin, whose messages continue to illuminate the path of biblical Christianity. Jesus is my Lord, Savior, and King—the Alpha and Omega of my existence (Revelation 22:13). To Him be the glory forever (Jude 1:25).