在波特蘭華人福音教會，我們教導神是從無中創造了宇宙（創 1:1）。我們也教導，確實有一位真實存在的、歷史性的亞當，祂是第一個人類，是由神的大能所造的（創 2:7）。我們也教導，他有一個真實的妻子夏娃，她由亞當的肋旁而造，是人類的母親（創世記 3:20）。我們拒絕認為人類是由低等生命演化而來的觀點。亞當不是文學手法或古代近東的神話，而是真實存在的第一位人類。
這對保羅對福音的理解至關重要，因為他相信第一位亞當使全人類陷入罪中，但最後的亞當卻透過贖罪解除了咒詛（羅馬書 5:12-21；哥林多前書 15:45）。因此，我們教導，歷史性的亞當是我們理解福音的基礎。

At CEC, we teach that God created the universe ex nihilo (Genesis 1:1). We also teach that there truly was a literal, historical Adam who was the first human being, formed by the power of God (Genesis 2:7), and we also teach that he had a literal wife, Eve, who was formed from Adam’s side and is the mother of all humanity (Genesis 3:20). We reject the idea that humanity evolved from lower life forms. Adam is not a literary feature or ancient near eastern myth but is the first human. This is crucial to Paul’s understanding of the gospel, since he believes that the First Adam plunged the entire human race into sin, but that the Last Adam lifted the curse by atoning for that sin (Romans 5:12-21 & 1 Corinthians 15:45). Consequently, we teach that a historical Adam is foundational to our understanding of the gospel.

在波特蘭華人福音教會，我們教導浸水禮是一個人向神忠誠的公開宣告。當一個人站在浸禮的水時，他們是在承認自己之前已經有了的得救的信心。當他們被浸入水中時，他們是在宣告自己已經與基督同死在十字架上。當他們從水中出來時，他們是在宣告自己已經與基督一同復活（羅馬書 6:3-11）。縱觀使徒行傳，一個模式浮現出來：當人們悔改並相信福音後，他們就受浸（使徒行傳 2:41，8:34-38， 16:29-34）。因為浸禮是建立在得救的信心之上，我們可以推斷，只有年齡夠大、能夠相信這好消息的人才能受洗。因此，浸禮只適用於信徒（這同樣是使徒行傳中的模式）。因此，我們的教會不為嬰兒施洗。

 浸禮本身並不能使人重生。它是一個寶貴且關鍵的信心標誌，對基督徒（以及基督徒團體，即地方教會）的屬靈健康至關重要。實際上，浸禮是一個可見的記號，表示在得救的那一刻，聖靈的洗已經發生，那時聖靈將新信徒加入神的家中（哥林多前書 12:13）。我們應當實踐並慶祝浸水禮，因為這是我們的主的命令（馬太福音 28:19-20），並且因為它對信徒個人的屬靈生命和地方教會團體的生活中都具有重要的屬靈意義。

在波特蘭華人福音教會，未浸者不能被接納為教會成員，因為浸信是一個人公開承認信仰的標誌。

At CEC, we teach that water baptism is the public profession of one’s allegiance to God. When a person stands in the waters of baptism, they are acknowledging their prior saving faith. When they are plunged (immersed) into the waters, they are declaring that they have died with Christ at his crucifixion. When they emerge out of the waters, they are declaring that they have risen with Christ in his resurrection (Romans 6:3-11). Throughout the Book of Acts, a pattern emerges: when people repent and believe the gospel they are baptized (Acts 2:41, Acts 8:34-38, & Acts 16:29-34). Since baptism is predicated upon saving faith, we can infer that only those old enough to believe the good news can be baptized. Consequently, baptism is for believers only (again, this is the pattern of the Book of Acts). For this reason, our church does not baptize babies.

Baptism is not regenerative. It is a valuable and crucial sign of faith, one that is essential to the spiritual health of a Christian (and of the Christian community, the local church). In fact, water baptism is a visible sign that Spirit Baptism has already occurred at the moment of salvation, when the Holy Spirit places the new believer into the Family of God (1 Corinthians 12:13). We should practice and celebrate water baptism because our Lord has commanded it (Matthew 28:19-20), and because it is spiritually significant in the individual life of the believer and in the communal life of the local church.

At CEC, those who are unbaptized are not admitted into church membership, nor are they permitted to receive communion, since baptism functions as a person’s public profession of faith.

在波特蘭華人福音教會，我們教導每位基督徒有永恆的保障。這表示凡信靠基督的人不會滅亡，反而會得著永生（約翰福音 3:16，約翰福音 5:24，約翰福音 6:37-40，彼前 1:5，猶24）。因此，基督徒不需要害怕失去救恩或下地獄，因為凡在基督耶穌裡的人就不被定罪（羅馬書 8:1）。信徒的永恆保障是基於以下幾點：
 
1. 基督徒因信稱義，得救是本乎恩，也因著信，這救恩是神的恩賜，不是出於行為（弗 2:8-9）。
2. 凡被天父揀選的人必會信靠基督並得救。基督絕不會丟棄那些得救的人（約 6:37；羅 8:29-30）。
3. 耶穌與天父在持守信徒直到永遠的意願上是合一的（約翰福音 10:28-30）。沒有人（包括信徒自己）能將自己從基督和天父的手中奪去（約翰福音 10:28-29）。因此，信徒可以確信自己在神的手中是安全的。
4. 在歸信的那一刻，聖靈會內住在信徒裡面為印記，聖靈永不離開信徒（弗 1:13-14；約 14:16）。

一個人若離棄基督信仰，可以歸為兩類：第一，他們從未真正悔改歸信（約翰福音 6:64；13:10-11；約翰一書 2:19，希伯來書 6:4-12）。第二，他們仍然是信徒，但暫時對跟隨神有掙扎，但他們最終將會回到神的身邊（約翰福音 21:15-19）。

信徒永恆保障的教義並不是繼續犯罪的藉口（羅馬書 6:1；提多書 2:11-14）。相反，信徒因著神白白所賜的恩典而被激勵，以聖潔和愛服事祂（羅馬書 6:1-14；約翰福音 15:16）。順服天父、愛基督，並結出聖靈的果子，是重生的證據（約翰福音 8:31；14:21-24；15:5-8；加拉太書 5:22-23；以弗所書 2:10）。基督徒的生命應當越來越像主耶穌基督，並在基督再來時達到巔峰得榮耀（哥林多後書 3:18；羅馬書 8:17；8:30；約翰一書 3:2）。

At CEC, we teach that every Christian is eternally secure. This means that a person who believes in Christ will not perish but will have eternal life (John 3:16; John 5:24; John 6:37-40，1 Peter1:5，Jude 24). As a result, Christians do not need to fear losing their salvation or going to hell because there is no condemnation to those who are in Christ Jesus (Romans 8:1). The eternal security of the believer is based upon the following ideas:
 

1. Christians are saved by grace through faith, salvation is a gift of God, not a result of works (Ephesians 2:8-9). 
2. Those who are chosen by God the Father will believe in Christ and be saved. Christ will never forsake those who are saved (John 6:37；Romans 8:29-30). 
3. Jesus and God the Father are united in their desire to hold on to believers for eternity (John 10:27-30). Because Jesus is equal to the Father, believers can rest assured that they are safe in God’s hands.
4. At the moment of conversion, the Holy Spirit indwells believers as a seal and the Spirit will never leave the believers (Ephesians 1:13-14; John 14:16).

 
Someone who falls away from the Christian faith can be categorized in one of two ways: either they were never genuinely converted (John 6:64; 13:10-11; 1 John 2:19 & Hebrews 6:4-12), or they are still believers, who temporary struggled to follow God, but would return back to God (John 21:15-19).
 
The doctrine of the eternal security of the believer is not an excuse to continue in sin (Romans 6:1；Titus 2:11-14). Instead, believers are motivated by God’s unmerited grace to serve him in holiness and love (Romans 6:1-14; John 15:16). Obedience to God the Father, love to Christ, and the fruit of the Holy Spirit are the proper evidence of regeneration (John 8:31; 14:21-24; 15:5-8; Galatians 5:22-23; Ephesians 2:10). Christians should be characterized by increasing conformity to the image of the Lord Jesus Christ, and is climaxed in the believer’s glorification at Christ’s second coming (2 Corinthians 3:18; Romans 8:17; 8:30; 1 John 3:2).

在波特蘭華人福音教會，我們教導男人和女人同樣按著神的形像被造（創 1:26-28）。因此，他們在主面前以及在教會的弟兄姊妹之間，擁有同等的尊嚴、價值和意義。

在這種平等之中，我們教導神設立男人和女人以不同但同樣重要的方式來服事祂。這被稱為“互補主義”，因為我們相信神創造男人和女人是平等的，但賦予了他們獨特的角色，使他們彼此互補。

我們也教導，神指定丈夫為家庭的屬靈領袖。這種領導不可透過操控、威脅或虐待（無論是言語上的還是身體上的）來施行。相反，丈夫應以無私的愛服事妻子，正如基督愛教會一樣（創 2:18-25；弗 5:22-33；彼得前書 3:1-7）。

我們也教導，神指定合格的男性為教會的領袖。聖經明確規定了牧師和長老應具備的資格（提摩太前書 3:1-7；提多書 1:5-9）。在這些資格要求中，男人被列為要達到這些至高聖潔標準的人。只有這些合格的男性才被賦予教導教會和維護教會教義的神聖責任（提摩太前書 2:12-15）。

在波特蘭華人福音教會，我們教導的互補主義旨在尊重並珍惜女人，透過肯定她們神所賜的角色、支持她們在各方面的追求，並鼓勵她們以多種方式服侍基督的身體（例如擔任執事）。每個健康的地方教會都需要女人來教導其他女人，包括門徒訓練、聖經輔導和指導（提多書 2:3-5）。聖靈已將寶貴的恩賜賜給我們教會的姊妹們，我們渴望肯定這些恩賜，並鼓勵女人在神所設立教會帶領者之下，以互補的方式參與服侍。

At CEC, we teach that men and women are equally created in the image of God (Genesis 1:26-28). Therefore, they possess the same dignity, worth, and value, both to the Lord and to the brothers and sisters of our church.
 
Within that equality, we teach that God has ordained for men and women to serve him in different and vital ways. This is known as complementarianism, because we believe that God has created men and women as equals but has given them unique roles that complement one another.
 
We teach that God has ordained for husbands to be the spiritual leaders of their families. This leadership must not be exercised with manipulation, threats, or abuse (verbal or physical). A husband’s spiritual leadership is instead exercised in selfless service to his wife, as Christ loved the Church (Genesis 2:18-25, Ephesians 5:22-33, & 1 Peter 3:1-7).
 
We also teach that God has ordained for qualified men to be the leaders of the Church. The Scriptures establish the clear benchmarks expected of pastors and elders (1 Timothy 3:1-7 & Titus 1:5-9). Men are listed in these qualifications as the ones who are called to measure up to these high standards of holiness. It is only these qualified men who are given the sacred responsibility of teaching the Church and safeguarding church doctrine (1 Timothy 2:12-15).
 
At CEC, we teach a complementarianism that seeks to honor and cherish women by celebrating their God-given roles, by supporting them in their various pursuits, and by freeing them to serve the Body of Christ in a variety of ways (for instance, as Deacons). Every healthy local church will need women who teach other women, through discipleship, biblical counseling, and mentoring (Titus 2:3-5). The Holy Spirit has given vital gifts to the Sisters of our Church, and we desire to affirm those gifts, and to empower women to serve in a complementarian fashion, under the God-ordained leadership of the Church.

在波特蘭華人福音教會，我們教導聖靈賜給基督徒各種屬靈的恩賜（羅馬書 12:3-8；哥林多前書 12:4-11；以弗所書 4:11）。這些恩賜的目的，是為要建立基督的身體（哥林多前書 12:7）。

有些基督徒相信，聖靈的某些恩賜（例如說方言、醫治和預言－所謂的「靈恩恩賜」）已經停止了。這種立場稱為「終止論」。也有人相信，聖靈的一切恩賜仍然延續到今天，這種立場被稱為「持續論」。

在波特蘭華人福音教會，我們不正式教導止息論或繼續論。然而，長老們優先強調聖靈的主權（哥林多前書 12:11）、教會的合一（哥林多前書 12:12-30）以及愛的至上（哥林多前書 12:31-13:13）。作為基督徒，我們相信超自然的作為，並且相信神仍然行神蹟（例如醫治病人）。我們鼓勵人們為醫治禱告，但同時也要安息在至高掌權的神裡面，因為祂有時選擇不醫治（哥林多後書 12:7-10）。

在波特蘭華人福音教會，我們不強調所謂的靈恩恩賜，也不鼓勵任何人追求說方言的經驗。 我們拒絕認為說方言是得救或屬靈成熟的記號（哥林多前書 12:11, 30；13:1）。相反，我們確認，真正的屬靈成熟，是在信徒生命中的聖靈果子所顯明的（加拉太書 5:22-23）。

At CEC, we teach that the Holy Spirit bestows upon Christians a variety of spiritual gifts (Romans 12:3-8, 1Corinthians 12:4-11, & Ephesians 4:11). The purpose of these gifts is to build up the Body of Christ (1 Corinthians 12:7).

Some Christians believe that some of the Spirit’s gifts (such as tongues, healing, and prophecy – the so-called Charismatic gifts) have ceased. This position is called Cessationism. Others believe that all the Spirit’s gifts continue into the present age. This position is termed Continuationism.

At CEC, we do not formally teach either Cessationism or Continuationism. However, the Elders prioritize the sovereignty of the Spirit (1 Corinthians 12:11), the unity of the Church (1 Corinthians 12:12-30), and the priority of love (1 Corinthians 12:31-13:13). As Christians, we believe in the supernatural, and believe that God still does miracles (for instance, healing the sick). We encourage people to pray for healing but also to rest content in a sovereign God, who sometimes chooses not to heal (2 Corinthians 12:7-10).

At CEC, we do not emphasize the so-called Charismatic gifts and do not encourage anyone to seek after the experience of speaking in tongues. We reject the idea that speaking in tongues is a mark of salvation or spiritual maturity (1 Corinthians 12:11, 30; 13:1). Instead, we affirm that true spiritual maturity is evidenced by the fruit of the Spirit in the life of the believer (Galatians 5:22-23).