Add creedal newthought styling to theological declarations

- We confess, We worship, We affirm in small-caps
- Gives confessional, creedal feel to theological section

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Co-Authored-By: Claude <noreply@anthropic.com>

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@@ -112,32 +112,32 @@
         <span class="sidenote">Jude exhorts believers to "earnestly contend for the faith which was once delivered unto the saints" (Jude 1:3). This faith is not evolving or developing but fixed and complete in the apostolic deposit.</span> Our commentary reflects careful engagement with the original languages, ancient Near Eastern context, and the theological heritage of the church across the centuries.</p>
 
         <h2>The Inerrancy & Sufficiency of Scripture</h2>
-        <p>We confess that the sixty-six books of the Old and New Testaments are the inspired, infallible, and inerrant Word of God—<em>theopneustos</em> (θεόπνευστος), "breathed out by God" (2 Timothy 3:16).<label for="sn-theopneustos" class="margin-toggle sidenote-number"></label>
+        <p><span class="newthought">We confess</span> that the sixty-six books of the Old and New Testaments are the inspired, infallible, and inerrant Word of God—<em>theopneustos</em> (θεόπνευστος), "breathed out by God" (2 Timothy 3:16).<label for="sn-theopneustos" class="margin-toggle sidenote-number"></label>
         <input type="checkbox" id="sn-theopneustos" class="margin-toggle"/>
         <span class="sidenote">The compound θεόπνευστος joins θεός (God) and πνέω (to breathe). Scripture's origin is divine exhalation—God breathing out His words through human authors. This is not mere dictation but organic inspiration preserving both divine authority and human personality.</span> Scripture is not merely a human witness to divine truth; it <em>is</em> divine truth, wholly trustworthy in all it affirms. As the psalmist declared, "Thy word is a lamp unto my feet, and a light unto my path" (Psalm 119:105)—the Hebrew <em>dāḇār</em> (דָּבָר) signifying not mere information but God's active, living communication that accomplishes His purposes (Isaiah 55:11). We reject both rationalistic liberalism that denies supernatural revelation and mystical subjectivism that seeks guidance apart from the written Word. Scripture alone is sufficient for life and godliness.</p>
 
         <h2>The Triune God</h2>
-        <p>We worship one God eternally existing in three persons—Father, Son, and Holy Spirit—distinct in personhood yet one in essence, will, and glory.<label for="sn-trinity" class="margin-toggle sidenote-number"></label>
+        <p><span class="newthought">We worship</span> one God eternally existing in three persons—Father, Son, and Holy Spirit—distinct in personhood yet one in essence, will, and glory.<label for="sn-trinity" class="margin-toggle sidenote-number"></label>
         <input type="checkbox" id="sn-trinity" class="margin-toggle"/>
         <span class="sidenote">The <em>Shema</em> declares "The LORD our God is one LORD" (Deuteronomy 6:4), using אֶחָד (<em>echad</em>)—a unity that can encompass plurality, as when "they two shall be one flesh" (Genesis 2:24).</span> Matthew 28:19 reveals that baptism is administered "in the name" (singular τὸ ὄνομα/<em>to onoma</em>—not "names") of the Father, Son, and Holy Spirit, expressing their essential unity while acknowledging their distinct persons. God is sovereign over all creation, providence, and redemption, working all things according to the counsel of His will (Ephesians 1:11). His purposes cannot be thwarted; His decrees stand forever.</p>
 
         <h2>Substitutionary Atonement</h2>
-        <p>We affirm that Christ's death on the cross was a true substitutionary sacrifice, satisfying divine justice on behalf of sinners.<label for="sn-atonement" class="margin-toggle sidenote-number"></label>
+        <p><span class="newthought">We affirm</span> that Christ's death on the cross was a true substitutionary sacrifice, satisfying divine justice on behalf of sinners.<label for="sn-atonement" class="margin-toggle sidenote-number"></label>
         <input type="checkbox" id="sn-atonement" class="margin-toggle"/>
         <span class="sidenote">The Day of Atonement prefigured this reality: the scapegoat bearing Israel's sins into the wilderness (Leviticus 16) typified Christ who "bare our sins in his own body on the tree" (1 Peter 2:24).</span> Isaiah 53:5 proclaims: "He was wounded for our transgressions, he was bruised for our iniquities"—the Hebrew <em>mecholal</em> (מְחֹלָל) meaning pierced through, fatally wounded, while the preposition <em>min</em> (מִן) indicates substitution: His wounds came "because of" our sins. The chastisement of our peace was upon Him; by His stripes we are healed. This is penal substitution: Christ received the penalty we deserve so that we might receive the peace He deserves.</p>
 
         <h2>Salvation by Grace Alone</h2>
-        <p>We confess that salvation is entirely of grace, through faith, in Christ alone (Ephesians 2:8-9).<label for="sn-grace" class="margin-toggle sidenote-number"></label>
+        <p><span class="newthought">We confess</span> that salvation is entirely of grace, through faith, in Christ alone (Ephesians 2:8-9).<label for="sn-grace" class="margin-toggle sidenote-number"></label>
         <input type="checkbox" id="sn-grace" class="margin-toggle"/>
         <span class="sidenote">The Greek χάρις (<em>charis</em>) signifies unmerited favor—God's gracious disposition toward those who deserve judgment. Faith itself is a gift (Philippians 1:29), ensuring that no flesh may glory in His presence.</span> No one can earn salvation through works; it is the gift of God. All have sinned and fall short of God's glory (Romans 3:23), standing justly condemned apart from Christ. Yet God justifies the ungodly through faith, imputing Christ's perfect righteousness to those who believe (Romans 4:5, 2 Corinthians 5:21). From first to last, salvation is the Lord's work.</p>
 
         <h2>The Eternal Deity of Christ</h2>
-        <p>With John's Gospel, we confess: "In the beginning was the Word, and the Word was with God, and the Word was God" (John 1:1).<label for="sn-logos" class="margin-toggle sidenote-number"></label>
+        <p><span class="newthought">With John's Gospel,</span> we confess: "In the beginning was the Word, and the Word was with God, and the Word was God" (John 1:1).<label for="sn-logos" class="margin-toggle sidenote-number"></label>
         <input type="checkbox" id="sn-logos" class="margin-toggle"/>
         <span class="sidenote">John's use of λόγος recalls both Hebrew <em>dāḇār</em> (the creative, powerful word of God) and Greek philosophical concepts of cosmic reason—yet transcends both in identifying this Word as a divine Person who "became flesh and dwelt among us" (John 1:14).</span> The Greek <em>Logos</em> (λόγος) identifies Christ as God's eternal self-expression—not a created being but the Creator Himself through whom all things were made. The imperfect tense <em>ēn</em> (ἦν, "was") indicates continuous existence: when time began, the Word already existed. He is fully God and fully man, the only mediator between God and humanity (1 Timothy 2:5), the promised Messiah in whom all God's covenant promises find their "Yes" and "Amen" (2 Corinthians 1:20).</p>
 
         <h2>Christocentric Interpretation</h2>
-        <p>All Scripture testifies of Christ (John 5:39). From <em>bereshit</em> (בְּרֵאשִׁית, "In the beginning") to the final Amen of Revelation, the Bible reveals Jesus Christ as the center of redemptive history.<label for="sn-christo" class="margin-toggle sidenote-number"></label>
+        <p><span class="newthought">All Scripture testifies</span> of Christ (John 5:39). From <em>bereshit</em> (בְּרֵאשִׁית, "In the beginning") to the final Amen of Revelation, the Bible reveals Jesus Christ as the center of redemptive history.<label for="sn-christo" class="margin-toggle sidenote-number"></label>
         <input type="checkbox" id="sn-christo" class="margin-toggle"/>
         <span class="sidenote">On the Emmaus road, Christ expounded "in all the scriptures the things concerning himself" (Luke 24:27). The law, prophets, and writings all point to Him—in type, prophecy, and promise.</span> We interpret every passage in light of its immediate literary and historical context, the whole counsel of God, and the redemptive arc that culminates in Christ's person and work. Our commentary engages the original Hebrew and Greek, ancient Near Eastern backgrounds, and the testimony of faithful interpreters throughout church history.</p>