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PDF Constitution and Book of Confessions.
Click here for our Liturgy and Directory for Worship is here.
These documents were duly received and unanimously approved in October 2002.
This printed version was collated in April 2003. This specific version was posted in September 2004.
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Constitution
of
All Saints’ Presbyterian Church
Lancaster, Pennsylvania www.allsaintspresbyterian.com
A congregation of the Confederation of Reformed Evangelicals
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PREAMBLE
Of the Church
We believe that the gates of hell will not prevail against the Church (Matt. 16:18). We believe in the communion of saints and in the holy catholic Church. Thus, we acknowledge that the church of God, purchased with Christ’s blood is manifested in diverse particular congregations in all the earth. We believe that it is the duty of each Christian in the holy catholic Church to be committed to and connected with a Biblically ordered particular congregation located in their geographical area. All Saints’ Presbyterian Church has been so constituted by Christ through His duly ordained representatives as a particular congregation of the Body of Christ. Because we believe that churches are to be connected with one another through representative presbyters (elders) for the purpose of shepherding, oversight, accountability, and discipline, our presbytery affiliation is the Confederation of Reformed Evangelicals.
MEMBERSHIP
Household Membership
In All Saints’ Presbyterian Church, membership is normally reckoned by household. A household may be eligible for membership when the head of that household, ordinarily the husband and/or father, has been lawfully baptized in the name of the Father, Son, and Holy Spirit (Matt. 28:19) and does not contradict his profession through his manner of life (Matt. 7:22-23). Membership begins when covenant membership vows have been taken (Philemon 2; Heb. 13:7,17). The session (of elders) oversees a membership list, which includes names, baptisms, and communicant status of each person in a member household. As circumstances warrant, individuals from non-member households may join the church. Independent unmarried members are considered a household for purposes of voting. Otherwise, when such a person becomes a member, such an individual’s capacity to be an elector will be determined on a case by case basis. Individuals may also come under our pastoral care without coming into formal membership or voting membership as denoted by an action of the session.
Release or Transfer of Membership
If any member requests to be released to the care of another Christian church, the session will release him with a blessing, except as noted below. If any member requests a release after committing a disciplineable offense, the session will delay acting on the request until the disciplinary matter is resolved. If members move from our geographical area, they are charged to find a new church home within six months. This time may be extended at the session’s discretion. After this time is expired, they are released from membership. Members of this church who shall willfully, without plausible reason or excuse, consistently absent themselves from the Lord's Day worship shall be subject to the steps of church discipline.
Electors
Those members who vote in church elections are called electors. Electors are the heads of member households (whether men or women) and those granted voting capacity by the session. Moreover, electors also provide input to the elders and deacons at a regular heads of households meeting (usually monthly). New business brought to the attention of the elders and deacons by the electors will be appropriately considered in their respective meetings. At least three weeks prior to any church election, a ballot will be provided. Voting will take place by electors in the a) elections of elders and deacons, b) the calling and, if warranted, dismissal of pastors, c) the amending of this Constitution and our Book of Confessions, and d) the session may determine that a vote is necessary at other times.
LEADERSHIP
Election of Elders and Deacons
The session (of elders) will examine any potential candidate for elder or deacon with regard to his doctrine and manner of life. If he has any disagreement or reservation about any portion of the church's doctrinal views as expressed in the Book of Confessions, or this Constitution, then he must inform the session of it. All candidates must meet the qualifications for the office set down in Scripture (1 Tim. 3:1-7; Tit. 1:5-9; 1 Pet. 5:2-4; 1 Tim. 3:8-13). Nominations may be received from any elector or officer at any time, provided that it is delivered to the pastor or chairman of the Session in writing. Willing nominated individuals that are approved with unanimous consent of the session will normally undergo some training, instruction, and examination. This will be carried out with the oversight of the pastor. The session, after considerations arise in the time of training, instruction, and examination, may approve the nominee, or not, for election by unanimous consent.
After candidates are approved for election, the voting ballot will provide the option of voting yes, no, or abstain. If the candidate receives the unanimous support of the church (Phil. 2:1-4), the elders will ordain him through laying on hands and prayer. The requirement for congregational unanimity may only be set aside by the unanimous consent of the session, and only if they have determined that the objections are unscriptural or unwarranted. This process is referred to as “qualified unanimity.” Once ordained, the elder or deacon will serve for life, unless he resigns or is removed. Leaves of absence and Sabbaticals from service in these offices may be granted by unanimous consent of the session.
Elder Leadership and Session
Christ is the head of the Church (Eph. 5:23) and according to His Word, the form of local congregation government is a plurality of qualified men exercising leadership in the local congregation of believers (1 Pet. 5:1; Phil. 1:1). The office designated for ruling and shepherding the church is the office of elder or presbyter (1 Tim. 5:17; Tit. 1:5-9). Therefore, under Christ, the ordained authority within the local church is the presbyters or elders in session. (For a description of the Presbytery’s authority over the local church, see the Constitution of the Confederation of Reformed Evangelicals.) The session is the called meeting of the elders in which they act corporately to rule in the church of God (1 Tim. 5:17).
The Duties of Elders
The elders are collectively responsible for ruling/shepherding (1 Pet. 5:1-2); equipping (Eph. 4:11-12); prayer/fasting (Acts 6:4; 13:1-3); teaching/preaching (1 Tim. 5:17); leading and ordering worship (1 Tim.. 4:13; 1 Cor. 14:40); administering the sacraments which are Baptism and the Eucharist (Matt. 28:19-20; 1 Cor. 11:23-26, 40); administering church discipline and restoration (1 Cor. 5:1-5), and prayer for the healing of the sick (Jas. 5:14-15).
The elders in session are also authorized to delegate responsibilities to the deacons, hire and fire church staff, define responsibilities for church staff, delegate responsibilities to the staff of subordinate ministries, and approve the annual budget in consultation with the heads of households. The session may also commissions or licenses ministerial students, and overseeing the course of their training for the eldership. Under the guidance and oversight of the elders, such men may perform all the various ministerial functions of elders, participation in the rule of the church excepted.
Elder business will be conducted in Session, that is, at regularly scheduled meetings or at special meetings called for the purpose. The Session will record accurate minutes of the actions taken in their meetings. In all meetings of the session of presbyters, each elder has one vote.
All church-related concerns and complaints should be brought to the attention of the session. A member should present concerns that are grave in nature in writing to either the pastor or chairman of the session for consideration by the session.
Pastors: Elders who are Ministers of the Word
The New Testament uses the term “elder” synonymously with “bishop” and “pastor” to refer to the same class of officers Acts 20:17-28). Yet, distinctions in the “ruling” and “teaching” ministry of elders are made in Scripture (1 Tim. 5:17-18; 2 Tim. 3:17-4:2). Hence, we distinguish “ruling elders” and those elders that are lawfully ordained to be Ministers of the Word. These are commonly called, “pastors.” Ministers of the Word represent the Lord in proclaiming His will in the public preaching of the Word and in leading in the administration of the sacraments (baptism and communion). The title of “pastor” is recognized in our church to specify persons who have such a calling to the work of the ministry and have been recognized by the session and the congregation to serve in this capacity. Pastors and “Ruling Elders” co-labor together in shepherding the flock (1Peter 5:2-4). Yet, pastors and elders differ in respect to personal calling, labor in ministry and remuneration. Each elder has the same formal authority (as in voting on the session) in the church as each pastor.
Calling and Ordination of Pastors
Pastors called to minister to All Saints’ Presbyterian Church must be unanimously called by the Session and affirmed by the electors by qualified unanimity. Each pastor called to labor in the congregation must also be subject to follow the ordination and examination procedures of the Confederation of Reformed Evangelicals. The terms of a pastoral call, including compensation, vacation time, ministerial expenses, etc., shall determined by the Session and reviewed annually.
Dismissal and Termination of a Pastoral Call
While All Saint’s Presbyterian Church encourages her pastor(s) toward a long-term view of the ministry, in the providence of God, changes in a pastor’s call to a particular church arise for both righteous and sinful reasons. In cases involving moral failures requiring disciplinary proceedings, the disciplinary process for the removal of a pastor from the office follows that which is discussed below for all elders. Changes in the calling of a pastor so as to be dismissed from service at All Saints’ Presbyterian Church for reasons other than for disciplinary action (below) is as follows: a) When a pastor desires to terminate his tenure in office, he shall duly inform the session of his desire. b) In the case of the involuntary termination of a pastoral call, a pastor may be recommended for dismissal from service at All Saints’ Presbyterian Church by a unanimous vote of the session (excluding said pastor). In such a case, the pastor may call for a vote of the electors to sustain his call or not. If the electors sustain his call by a two-thirds majority vote, the other elders may afterwards either concede to the call or refer the matter to presbytery for binding arbitration.
Duties of Deacons
Under the general oversight of the elders, the deacons manage the financial, physical, social, and benevolent functions of the church (Acts 6:2-4). Such responsibilities include preparing and administering the annual budget approved by the session, building maintenance, fellowship meals, administrative review of subordinate ministries, office support, and administration of the deacons' fund.
The business of the deacons will be conducted at regular meetings or with meetings in conjunction with the session. Accurate minutes of such meetings will be kept and the deacons will give regular reports to the session and to the heads of households, as well as an annual financial report.
Resignation of Elders or Deacons
If an elder or deacon desires to resign or take a leave of absence, he will present a letter to the session. The session will notify the church through the heads of households meeting. If the resignation is sought for reasons of moral or doctrinal irregularity, then the resignation will not be a substitute for any appropriate Biblical discipline.
Removal of Elders and Deacons
If two or three witnesses believe an elder or deacon to be morally or doctrinally unfit for office, then they will present charges to the session (1 Tim. 5:19). If the session (excluding the accused, in such a case) unanimously decide that the question merits an investigation and/or hearing, at their discretion they may inform the heads of households of the charges, announce the date(s) of the scheduled investigation and/or hearing, and encourage the heads of households to attend. If the charges are unanimously sustained by the other elders, then the accused elder or deacon, depending on the gravity of the charges and his response to correction, may be rebuked at the heads of households meeting (1 Tim. 5:20), or may be removed from the office of elder or deacon (1 Tim. 3:1-7; Tit. 1:5-9), or both.
Church Discipline
The ordinary course of discipline is informal. Members are encouraged to self-discipline, overlooking the failings of others in love (1 Pet. 4:8), and encouraging other members to covenant faithfulness (Matt. 18:15).
Formal church discipline is applied through the formal action and unanimous judgment of the session. Except in cases of scandal requiring immediate action, the pattern of church discipline will generally include formal private admonishment by two or three (Matt. 18:16), formal public admonishment and suspension from the Eucharist (2 Thess. 3:14-15), and a formal hearing which may result in excommunication.
Any communicant member of a member household may be disciplined by the church. Un-baptized members of member households are subject to pastoral admonishment from the church, but not excommunication since they are not communicant members. Non-member communicant Christians who attend church regularly are subject to pastoral admonition, but not to formal excommunication. Nevertheless, a non-member who is divisive, heretical, scandalous, or factious may be barred from the Eucharist and rejected after proper admonition (1 Tim. 3:10). If another church has disciplined one of its members, and that person subsequently comes to All Saints’ Presbyterian Church, then the session will honor the discipline of the other church, unless after due consultation with the person concerned and after all appropriate information is considered, the Session unanimously rejects such disciplinary actions as out of accord with the government of Christ.
Excommunication will end when the Session unanimously affirms that the one under discipline has repented. A confession of this repentance will be presented to the congregation on the Lord's Day, and the session shall formally announce the restoration.
Appeals to Presbytery
Members of All Saints’ Presbyterian Church may appeal the actions of the session to the presbytery and/or council of the Confederation of Reformed Evangelicals. Any appeals to presbytery will be conducted in accordance with the Constitution of the Confederation of Reformed Evangelicals.
WORSHIP
The Covenantal Form of Worship
The Lord’s Day worship service of All Saints’ Presbyterian Church is understood to be a service of renewing the covenantal relationship between God and His people. Thus, we celebrate the feast of the Eucharist weekly and enjoin all baptized members of the covenant to participate. Thus, the order of our worship follows the robustly Biblical pattern of Call, Confession, Communion, Consecration, and Commission.
The Schedule of Worship and Church Meetings
Worship services shall be held as often as the Session determine, but the regular schedule of meetings shall always include the Lord’s Day service. Other ministries shall be scheduled according to the needs of the congregation at the discretion of the session in accordance with God’s Word, such as biblical and theological classes for further ministry training, special conferences and seminars, fellowship activities, and outreach ministries.
The Nature of Baptism
Baptism is a blessed sacrament of the New Testament instituted by our Lord as a sign and seal of salvation. The sacramental washing with water in the name of the Triune God, Father, Son, and Holy Spirit officially admits a person into the visible church, testifies of their identification with the Triune God of Scripture, union with Christ, regeneration, forgiveness of sin, consecration to walk in newness of life, and fellowship in the Body of Christ (Matt. 28:19; 1 Cor. 12:13; Col. 2:11,12; Gal. 3:27; Rom. 6:3-5; Tit. 3:5; Mark 1:4; Matt. 28:19,20).
Recipients of Baptism
Baptism, as has been nearly universally held in the Church, is appropriately administered to the children of Christians in infancy, since to them, no less than to adults are the promises of participation in the covenant, church, and kingdom of our Savior. And to them no less than to adults do the benefits of Christ and His redemption accomplished apply (Acts 2:39; Matt. 18:15-17; Eph. 6:4). That which is signified and conferred in baptism, therefore, is applicable to infants promised to be in covenant, as well as to adults who profess salvation.
Baptismal candidates, whether children or adults, must be approved by the Session. Adults should confess their allegiance to Christ prior to baptism. Minor children in the households of Christians should be baptized on the basis of one or more parent’s covenantal duties and covenantal inclusion (Acts 16:31-34). However, for those that differ with this view, the session shall defer to the view of the head of each household.
The Eucharist
The Lord's Supper or Eucharist is a blessed sacrament of the New Testament instituted by our Lord as a sign and seal of His redemptive work. By eating the bread and drinking the cup in a worthy manner believers spiritually feed upon Christ, renew their union and communion with Him, acknowledge His redemptive work on their behalf, and renew their thankfulness for His saving work, as well as spiritually commune with other believers (Luke 22:20; Mat. 26:26-28; 1 Cor. 11:23-26; 1 Cor. 10:14-21).
Recipients of the Eucharist
The Eucharist is for all the Lord’s people. Hence, we practice “open communion” as defined in the following way: We encourage all baptized Christians (not censured under church discipline) to celebrate the feast of the Eucharist and so commune with Christ in His body. The Eucharist is integral to the act of confession, repentance, renewal, and abiding in Christ. Moreover, it is our conviction that the Eucharist should be received by all baptized covenant members who are able to physically eat and drink the elements, including young children being raised in the discipline and admonition of the Lord. Under the headship of Christ, the responsibility for administering the sacraments remains with the session. However, for those that differ with this view, the session shall defer to the view of the head of each household.
Amending the Constitution or Book of Confessions
The Constitution and/or Book of Confessions may be amended through unanimous consent of the session, after approval is indicated by a majority vote of the heads of households. The amendment process requires that notice of the vote be scheduled at least three weeks in advance of each elector receiving the proposed revisions.
We confess that this Constitution is a fallible work of fallible men and, if obedience to Scripture requires it, may be set aside without the process of amendment by the unanimous judgment of the session. Under such circumstances, the heads of households will be informed, and the Constitution amended at the first opportunity.
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Book of Confessions
for
All Saints’ Presbyterian Church
Doctrinal Standards as Expressed in Our Book of Confessions
Preface
“Beloved, while I was very diligent to write to you concerning our common salvation, I found it necessary to write to you exhorting you to contend earnestly for the faith which was once for all delivered to the saints.” (Jude 3)
The Word of God is our only infallible and inerrant rule of faith and life. Yet, in Scripture there is abundant proof attesting to the value of the use of creeds, confessions, and catechisms. Creed is a term from the Latin, credo, “I believe.” Confession is based on the Greek, homologeo, “I confess.” The term catechism is also from a Greek word, katacheo, “to answer, to echo.”
In the expanse of the church’s victorious history, the affirmations of our faith have been as simple as “Jesus is Lord” (Acts 10:36, 1Cor. 12:3, Phil. 2:11) in the face of those who would require, “Caesar is Lord.” And, they have been as detailed as the Westminster Confession with an unparalleled definitiveness and have expressed the faith as personally and warmly as the Heidelberg Catechism.
A strong Biblical basis may be gleaned for creedal statements and confessions of faith. They function to summarize biblical truths (1 Tim. 3:16) and “retain the standard of sound words” (II Tim. 1:13). They are used as means of confessing the gospel faith in a formal way at baptism, ordination, and similar times of spiritual significance (1Tim.. 4:14, 6:12; Acts 8:12). They are used to confess the true faith as a conscious act of the persevering believer to follow and hold fast Christ, especially in public worship (Heb. 4:14, 10:23, 3:10). The catechetical method of oral instruction was used by Jews in instructing in the Law (Rom. 2:18; cf. Deut. 6). Paul calls the church to teach in this way with a view toward achieving full understanding (1 Cor. 14:9; Gal. 6:6).
The elders of All Saints’ Presbyterian Church sincerely receive and adopt the essential tenets of the Christian faith as expressed in the following creeds, confessions, and catechisms. Apart from the exceptions indicated below, we take these as historic, authentic, and reliable summaries of what Scripture, our only infallible rule, teaches. These doctrinal symbols express the system of doctrine contained in the Scriptures. As such, they function in our congregation to indicate the boundaries of orthodoxy for our confession, to remind us of the church militant and triumphant - the pillar and ground of the truth, and they inspire us to a clear grasp and expression of our faith in historically and theologically informed language.
We wish to qualify the spirit of our confessional use. There are two extremes to avoid. On the one hand the church must avoid an anti-creedal spirit which tends to be irrational, ignorant, and ungrateful for the church's history of defending the truth from error by the use of creeds. Throughout the history of the Church many have claimed to submit to the literal words of the Bible, but cannot withstand a precise confessional statement that accurately states the doctrines clearly taught in Scripture. The anti-creedal spirit turns out to be prideful as well. This is evident when one pridefully stands, even independently of the church’s teachers of past ages, to ferret all the riches of God's Word having no regard for the past (teaching) gifts of God to the church. On the other hand, the Church must avoid a creedalistic-subscriptionalistic stance that tends to undermine or set creeds and confessions on equal par with the Bible, if not theoretically, then functionally. On the contrary, Scripture is the only infallible Word. By holding a creedalistic-subscriptionalistic stance we often thereby impede the diligent study of the Word and even progress in applying the Word to our own day. The attitude the church should take is that the statements of the good creeds, confessions, and catechisms are verbal distillations of the truths of the Word of God and are thus, “trustworthy statements deserving full acceptance” (I Tim. 1:15, 3:1, 4:9: II Tim. 2:11; Tit. 3:8). What we must ever demand is their lucid formulation of the faith once for all delivered to the saints (Jude 3).
Our Creeds, Confessions, and Catechisms
The Apostles’ Creed (ca 2nd Century)
The Nicene Creed (381)
Definition of Chalcedon (451)
The Thirty Nine Articles (1562)
The Three Forms of Unity (1618) (The Belgic Confession, The Heidelberg Catechism [1563], The Canons of Dort)
The Westminster Confession (1646)
The Westminster Shorter Catechism (1647)
The Chicago Statement on Inerrancy (1978)
Our Exceptions and Qualifications
We believe that the Westminster Confession of Faith (1646) is the clearest and most definitive statement of Biblical doctrine yet produced by the Church. Therefore, wherever other of our creeds and catechisms disagree, we yield to the Westminster Confession’s doctrinal views, unless a specific exception is noted to the Westminster Confession (below). Nevertheless, we believe there is much value in expressly including other documents in this book of confessions. The Apostle’s Creed, Nicene Creed, and Definition of Chalcedon ground our confession as catholic and ancient in character. In this we show substantial doctrinal unity with all Protestant, and in respect to basic doctrines, even Romanist, and Eastern communions. The Thirty-Nine Articles of Religion (1562), produced by English Protestants, contain an expression of the faith which is Protestant and Reformed in the time of English Reformation. Moreover, the sacramental doctrine and worship articulated there is helpful and connects us to early Protestant worship and we find this harmonious with the worship of All Saints’ Presbyterian Church. We believe that the Shorter Catechism is a marvelous tool for grasping Biblical doctrine in definitive terms and we heartily encourage the use of this in the task of the Christian nurture of our families. The Three Forms of Unity, show our high appraisal of the Continental Reformed traditions. We especially appreciate and utilize regularly in worship the Heidelberg Catechism that expresses the faith in covenantal and personal warmth. Included also is the Chicago Statement (1978) on Inerrancy in what is expressed in the Summary and Affirmations. This work of conservative evangelical Church scholars was the product of decades of liberal-modernist struggle which ravaged most of the mainline churches. By including this we confess our high view of Scripture and acknowledge the need for ongoing confessional considerations in response to heretical departures from orthodoxy.
Exceptions to the Westminster Confession (1647)
As indicated, we believe the Westminster Confession to be the clearest and most accurate comprehensive confession, yet we believe that even this Confession was the product of fallible, but godly men. Thus, by the grace of God, we denote several exceptions to the Westminster Confession. We have not included the Scripture proof texts which the Westminster Divines cited (post-composition). They are often helpful, but their doctrinal views are not always based upon the proof texts in an exegetically accurate way.
1. Chapter 7: Of God's Covenant with Man - Paragraph 2 (cf. Chp. 19, para. 1, 6). We would clarify that the “covenant of works” was not meritorious and we deny that any covenant can be kept without faith. Good works, even in this covenant were a result of faith, as illustrated by the Sabbath rest which was Adam’s first full day in the presence of God.
2. Chapter 21: Of Religious Worship and the Sabbath Day - Paragraph 8. We believe that along with works of piety, necessity, and mercy, the command also calls us to rest our bodies on the Sabbath (Gen. 2:2-3; Ex. 16:30; 31:15-17). We do not believe the intention of Scripture was to exclude recreation, especially in the context of the fellowship of God’s people.
3. Chapter 24: Of Marriage, Paragraph 4 - Delete the last sentence, which reads, “The man may not marry any of his wife's kindred, nearer in blood than he may of his own: nor the woman of her husband's kindred, nearer in blood than of her own.”
4. Chapter 25: Of the Church - Paragraph 6. Though we believe the Pope of Rome to be anti-Christian, we do not believe him necessarily to be the Anti-Christ, Man of Lawlessness, or Beast of Revelation, etc.
5. Chapter 27: Of the Sacraments - Paragraph 4. Ministers of the Word should ordinarily lead in the administration of the Sacraments, yet we believe that it is permissible for the sacraments to be administered with the oversight of any elder, lawfully ordained.
6. Chapter 29: Of The Lord’s Supper, Paragraph 7 - We would clarify that “worthy receivers” of the Lord’s Supper should include all baptized covenant members who are able to physically eat and drink the elements, including very young children being raised in the discipline and admonition of the Lord. We deny that an artificial standard of age or mental capacity is consistent with the Biblical basis for partaking of the Supper. We defer to the heads of households in discerning the capacity of their young children to partake in the Supper.
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OUR ANCIENT CREEDS
The Apostles' Creed (2nd century)
I believe in God the Father Almighty; Maker of heaven and earth, and in Jesus Christ, his only begotten Son, our Lord. He was conceived by the Holy Ghost, and born of the virgin, Mary. He suffered under Pontius Pilate, was crucified, died, and was buried. He descended into Hades. On the third day He rose again, ascended into Heaven, and sits at the right hand of God the Father; from thence He will come to judge the living and the dead. I believe in the Holy Ghost, the holy catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. Amen.
The Nicene Creed (381)
I believe in one God, the Father Almighty, Maker of heaven and earth, and of all things visible and invisible; and in one Lord Jesus Christ, the only begotten Son of God, begotten of His Father before all worlds, God of God, Light of Light, very God of very God, begotten, not made, being of one substance with the Father; by whom all things were made; who, for us men and for our salvation, came down from Heaven, and was incarnate by the Holy Ghost of the virgin, Mary, and was made man; and was crucified also for us under Pontius Pilate; He suffered and was buried; and the third day He rose again, according to the Scriptures, and ascended into Heaven, and sits on the right hand of the Father; and He shall come again, with glory, to judge both the quick and the dead; whose kingdom shall have no end. And I believe in the Holy Ghost, the Lord, and Giver of Life, who proceeds from the Father and the Son; who with the Father and the Son together is worshiped and glorified; who spoke by the Prophets. And I believe in one holy, catholic and apostolic Church; acknowledge one baptism for the remission of sins; and I look for the resurrection of the dead, and the life of the world to come. Amen.
Definition of Chalcedon (451)
Following, then, the holy fathers, we unite in teaching all men to confess the one and same Son, our Lord Jesus Christ. This selfsame one is perfect both in deity and in humanity; truly God and truly man, with a rational soul and a body; consubstantial with the Father according to His deity, and consubstantial with us according to the humanity; like us in all respects, sin only excepted. Before the ages He was begotten of the Father, according to the deity, and in these last days, for us and for our salvation, He was born of Mary the virgin, who is Godbearer according to His humanity; one and the same Christ, Son, Lord, only-begotten, to be acknowledged in two natures; without confusing them, without interchanging them, without dividing them, and without separating them; the distinction of natures by no means taken away by the union, but the properties of each nature being preserved, and concurring in one Person and one subsistence; not parted or divided into two persons, but one and the same only-begotten Son, the Lord Jesus Christ, as from the beginning the prophets have declared concerning Him, and the Lord Jesus Christ Himself has taught us, and the symbol of the fathers has handed down to us.
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OUR PROTESTANT ENGLISH ARTICLES
The Thirty-Nine Articles
THE ARTICLES OF RELIGION
Agreed upon by the Archbishops, Bishops, and the whole clergy of the Provinces of Canterbury and York, London, 1562
Article I
Of Faith in the Holy Trinity
There is but one living and true God, everlasting, without body, parts, or passions; of infinite power, wisdom, and goodness; the Maker, and Preserver of all things both visible and invisible. And in unity of this Godhead there be three Persons, of one substance, power, and eternity; the Father, the Son, and the Holy Ghost.
Article II
Of the Word or Son of God, which was made very Man
The Son, which is the Word of the Father, begotten from everlasting of the Father, the very and eternal God, and of one substance with the Father, took Man's nature in the womb of the blessed Virgin, of her substance: so that two whole and perfect Natures, that is to say, the Godhead and Manhood, were joined together in one Person, never to be divided, whereof is one Christ, very God, and very Man; who truly suffered, was crucified, dead, and buried, to reconcile His Father to us, and to be a sacrifice, not only for original guilt, but also for all actual sins of men.
Article III
Of the going down of Christ into Hell
As Christ died for us, and was buried, so also is it to be believed, that he went down into Hell.
Article IV
Of the Resurrection of Christ
Christ did truly rise again from death, and took again his body, with flesh, bones, and all things appertaining to the perfection of Man's nature; wherewith he ascended into Heaven, and there sitteth, until he return to judge all Men at the last day.
Article V
Of the Holy Ghost
The Holy Ghost, proceeding from the Father and the Son, is of one substance, majesty, and glory, with the Father and the Son, very and eternal God.
Article VI
Of the Sufficiency of the holy Scriptures for salvation
Holy Scripture containeth all things necessary to salvation: so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man, that it should be believed as an article of the Faith, or be thought requisite or necessary to salvation. In the name of the holy Scripture, we do understand those Canonical books of the Old and New Testament, of whose authority was never any doubt in the Church.
Of the Names and Number of the Canonical Books
Genesis
Exodus
Leviticus
Numbers
Deuteronomy
Joshua
Judges
Ruth
The First Book of Samuel
The Second Book of Samuel
The First Book of Kings
The Second Book of Kings
The First Book of Chronicles
The Second Book of Chronicles
The First Book of Esdras
The Second Book of Esdras
The Book of Esther
The Book of Job
The Psalms
The Proverbs
Ecclesiastes or Preacher
Cantica, or Songs of Solomon
Four Prophets the greater
Twelve Prophets the less
And the other Books (as Hierome saith) the Church doth read for example of life and instruction of manners; but yet doth it not apply them to establish any doctrine; such are these following:
The Third Book of Esdras
The Fourth Book of Esdras
The Book of Tobias
The Book of Judith
The rest of the Book of Esther
The Book of Wisdom
Jesus the Son of Sirach
Baruch the Prophet
The Song of the Three Children
The Story of Susanna
Of Bel and the Dragon
The Prayer of Manasses
The First Book of Maccabees
The Second Book of Maccabees
All the Books of the New Testament, as they are commonly received, we do receive, and account them Canonical.
Article VII
Of the Old Testament
The Old Testament is not contrary to the New: for both in the Old and New Testament everlasting life is offered to Mankind by Christ, who is the only Mediator between God and Man, being both God and Man. Wherefore there are not to be heard, which feign that the old Fathers did look only for transitory promises. Although the Law given from God by Moses, as touching Ceremonies and Rites, do not bind Christian men, nor the Civil precepts thereof ought of necessity to be received in any commonwealth; yet, notwithstanding, no Christian man whatsoever is free from the obedience of the Commandments which are called Moral.
Article VIII
Of the Three Creeds
The Three Creeds, Nicene Creed, Athanasius's Creed, and that which is commonly called the Apostles' Creed, ought thoroughly to be received and believed: for they may be proved by most certain warrants of holy Scripture.
Article IX
Of Original or Birth-Sin
Original Sin standeth not in the following of Adam, (as the Pelagians do vainly talk), but it is the fault and corruption of the Nature of every man, that naturally is ingendered of the offspring of Adam; whereby man is very far gone from original righteousness, and is of his own nature inclined to evil, so that the flesh lusteth always contrary to the spirit; and therefore in every person born into this world, it deserveth God's wrath and damnation. And this infection of nature doth remain, yea, in them that are regenerated; whereby the lust of the flesh, called in Greek, phronema sarkos, which some do expound the wisdom, some sensuality, some the affection, some the desire, of the flesh, is not subject to the Law of God. And although there is no condemnation for them that believe and are baptized, yet the Apostle doth confess, that concupiscence and lust hath of itself the nature of sin.
Article X
Of Free-Will
The condition of Man after the fall of Adam is such, that he cannot turn and prepare himself, by his own natural strength and good works, to faith, and calling upon God: Wherefore we have no power to do good works pleasant and acceptable to God, without the grace of God by Christ preventing us, that we may have a good will, and working with us, when we have that good will.
Article XI
Of the Justification of Man
We are accounted righteous before God, only for the merit of our Lord and Saviour Jesus Christ by Faith, and not for our own works or deservings: Wherefore, that we are justified by Faith only is a most wholesome Doctrine, and very full of comfort, as more largely is expressed in the Homily of Justification.
Article XII
Of Good Works
Albeit that Good Works, which are the fruits of Faith, and follow after Justification, cannot put away our sins, and endure the severity of God's Judgement; yet are they pleasing and acceptable to God in Christ, and do spring out necessarily of a true and lively Faith; insomuch that by them a lively Faith may be as evidently known as a tree discerned by the fruit.
Article XIII
Of Works before Justification
Works done before the grace of Christ, and the Inspiration of his Spirit, are not pleasant to God, forasmuch as they spring not of faith in Jesus Christ, neither do they make men meet to receive grace, or (as the School-authors say) deserve grace of congruity: yea, rather, for that they are not done as God hath willed and commanded them to be done, we doubt not but they have the nature of sin.
Article XIV
Of Works of Supererogation
Voluntary Works besides, over, and above, God's Commandments, which they call Works of Supererogation, cannot be taught without arrogancy and impiety: for by them men do declare, that they do not only render unto God as much as they are bound to do, but that they do more for his sake, than of bounden duty is required: whereas Christ saith plainly, When ye have done all that are commanded to you, say, We are unprofitable servants.
Article XV
Of Christ alone without Sin
Christ in the truth of our nature was made like unto us in all things, sin only except, from which he was clearly void, both in his flesh, and in his spirit. He came to be the Lamb without spot, who, by sacrifice of himself once made, should take away the sins of the world, and sin, as Saint John saith, was not in him. But all we the rest, although baptized, and born again in Christ, yet offend in many things; and if we say we have no sin, we deceive ourselves, and the truth is not in us.
Article XVI
Of Sin after Baptism
Not every deadly sin willingly commited after Baptism is sin against the Holy Ghost, and unpardonable. Wherefore the grant of repentance is not to be denied to such as fall into sin after Baptism. After we have received the Holy Ghost, we may depart from grace given, and fall into sin, and by the grace of God we may arise again, and amend our lives. And therefore they are to be condemned, which say, thay can no more sin as long as they live here, or deny the place of forgiveness to such as truly repent.
Article XVII
Of Predestination and Election
Predestination to Life is the everlasting purpose of God, whereby (before the foundations of the world were laid) he hath constantly decreed by his counsel secret to us, to deliver from curse and damnation those whom he hath chosen in Christ out of mankind, and to bring them by Christ to everlasting salvation, as vessels made to honour. Wherefore, they which be endued with so excellent a benefit of God be called according to God's purpose by his Spirit working in due season: they through Grace obey the calling: they be justified freely: they be made sons of God by adoption: they be made like the image of his only-begotten Son Jesus Christ: they walk religiously in good works, and at length, by God's mercy, they attain to everlasting felicity.
As the godly consideration of Predestination, and our Election in Christ, is full of sweet, pleasant, and unspeakable comfort to godly persons, and such as feel in themselves the working of the Spirit of Christ, mortifying the works of the flesh, and their earthly members, and drawing up their mind to high and heavenly things, as well because it doth greatly establish and confirm their faith of eternal Salvation to be enjoyed through Christ, as because it doth fervently kindle their love towards God: So, for curious and carnal persons, lacking the Spirit of Christ, to have continually before their eyes the sentence of God's Predestination, is a most dangerous downfal, whereby the Devil doth thrust them either into desperation, or into wretchlessness of most unclean living, no less perilous than desperation.
Furthermore, we must receive God's promises in such wise, as they be generally set forth to us in holy Scripture: and, in our doings, that Will of God is to be followed, which we have expressly declared unto us in the Word of God.
Article XVIII
Of obtaining eternal Salvation only by the Name of Christ
They also are to be had accursed that presume to say, That every man shall be saved by the Law or Sect which he professeth, so that he be diligent to frame his life according to that Law, and the light of Nature. For holy Scripture doth set out unto us only the Name of Jesus Christ, whereby men must be saved.---
Article XIX
Of the Church
The visible Church of Christ is a congregation of faithful men, in the which the pure Word of God is preached, and the Sacraments be duly ministered according to Christ's ordinance in all those things that of necessity are requisite to the same.
As the Church of Jerusalem, Alexandria, and Antioch have erred: so also the Church of Rome hath erred, not only in their living and manner of Ceremonies, but also in matters of Faith.
Article XX
Of the Authority of the Church
The Church hath power to decree Rites or Ceremonies, and authority in Controversies of Faith: And yet it is not lawful for the Church to ordain anything contrary to God's Word written, neither may it so expound one place of Scripture, that it be repugnant to another. Wherefore, although the Church be a witness and a keeper of holy Writ, yet, as it ought not to decree any thing against the same, so besides the same ought it not to enforce any thing to be believed for necessity of Salvation.
Article XXI
Of the Authority of General Councils
General Councils may not be gathered together without the commandment and will of Princes. And when they be gathered together, (forasmuch as they be an assembly of men, whereof all be not governed with the Spirit and Word of God,) they may err, and sometimes have erred, even in things pertaining unto God. Wherefore things ordained by them as necessary to salvation have neither strength nor authority, unless it may be declared that they be taken out of holy Scripture.
Article XXII
Of Purgatory
The Romish Doctrine concerning Purgatory, Pardons, Worshipping, and Adoration as well of Images as of Reliques, and also invocation of Saints, is a fond thing vainly invented, and grounded upon no warranty of Scripture, but rather repugnant to the Word of God.
Article XXIII
Of Ministering in the Congregation
It is not lawful for any man to take upon him the office of publick preaching, or ministering the Sacraments in the Congregation, before he be lawfully called, and sent to execute the same. And those we ought to judge lawfully called and sent, which be chosen and called to this work by men who have publick authority given unto them in the Congregation, to call and send Ministers into the Lord's vineyard.
Article XXIV
Of speaking in the Congregation in such a tongue as the people understandeth
It is a thing plainly repugnant to the Word of God, and the custom of the Primitive Church, to have publick Prayer in the Church, or to minister the Sacraments in a tongue not understanded of the people.
Article XXV
Of the Sacraments
Sacraments ordained of Christ be not only badges or tokens of Christian men's profession, but rather they be certain sure witnesses, and effectual signs of grace, and God's good will towards us, by the which he doth work invisibly in us, and doth not only quicken, but also strengthen and confirm our Faith in him.
There are two Sacraments ordained of Christ our Lord in the Gospel, that is to say, Baptism, and the Supper of the Lord.
Those five commonly called Sacraments, that is to say, Confirmation, Penance, Orders, Matrimony, and extreme Unction, are not to be counted for Sacraments of the Gospel, being such as have grown partly of the corrupt following of the Apostles, partly are states of life allowed in the Scriptures; but yet have not like nature of Sacraments with Baptism, and the Lord's Supper, for that they have not any visible sign or ceremony ordained of God.
The Sacraments were not ordained of Christ to be gazed upon, or to be carried about, but that we should duly use them. And in such only as worthily receive the same have they a wholesome effect or operation: but they that receive them unworthily purchase to themselves damnation, as Saint Paul saith.
Article XXVI
Of the Unworthiness of the Ministers, which hinders not the effect of the Sacrament
Although in the visible Church the evil be ever mingled with the good, and sometimes the evil have chief authority in the Ministration of the Word and Sacraments, yet forasmuch as they do not the same in their own name, but in Christ's, and do minister by his commission and authority, we may use their Ministry, both in hearing the Word of God, and in the receiving of the Sacraments. Neither is the effect of Christ's ordinance taken away by their wickedness, nor the grace of God's gifts diminished from such as by faith and rightly do receive the Sacraments ministered unto them; which be effectual, because of Christ's institution and promise, although they be ministered by evil men.
Nevertheless it appertaineth to the discipline of the Church, that inquiry be made of evil Ministers, and that they be accused by those that have knowledge of their offences; and finally being found guilty, by just judgement be deposed.
Article XXVII
Of Baptism
Baptism is not only a sign of profession, and mark of difference, whereby Christian men are discerned from others that be not christened, but is also a sign of Regeneration or new Birth, whereby, as by an instrument, they that receive Baptism rightly are grafted into the Church; the promises of the forgiveness of sin, and of our adoption to be the sons of God by the Holy Ghost, are visibly signed and sealed; Faith is confirmed, and Grace increased by virtue of prayer unto God. The Baptism of young Children is in any wise to be retained in the Church, as most agreeable with the institution of Christ.
Article XXVIII
Of the Lord's Supper
The Supper of the Lord is not only a sign of the love that Christians ought to have among themselves one to another; but rather it is a Sacrament of our Redemption by Christ's death: insomuch that to such as rightly, worthily, and with faith, receive the same, the Bread which we break is a partaking of the Body of Christ; and likewise the Cup of Blessing is a partaking of the Blood of Christ.
Transubstantiation (or the change of the substance of Bread and Wine) in the Supper of the Lord, cannot be proved by holy Writ; but is repugnant to the plain words of Scripture, overthroweth the nature of a Sacrament, and hath given occasion to many superstitions.
The Body of Christ is given, taken, and eaten, in the Supper, only after an heavenly and spiritual manner. And the mean whereby the Body of Christ is received and eaten in the Supper is Faith.
The Sacrament of the Lord's Supper was not by Christ's ordinance reserved, carried about, lifted up, or worshipped.
Article XXIX
Of the Wicked which do not eat the Body of Christ in the use of the Lord's Supper
The Wicked, and such as be void of a lively faith, although they do carnally and visibly press with their teeth (as Saint Augustine saith) the Sacrament of the Body and Blood of Christ, yet in no wise are they partakers of Christ: but rather, to their condemnation, do eat and drink the sign or Sacrament of so great a thing.
Article XXX
Of both kinds
The Cup of the Lord is not to be denied to the Lay-people; for both the parts of the Lord's Sacrament, by Christ's ordinance and commandment, ought to be ministered to all Christian men alike.
Article XXXI
Of the one Oblation of Christ finished upon the Cross
The Offering of Christ once made is that perfect redemption, propitiation, and satisfaction, for all the sins of the whole world, both original and actual; and there is none other satisfaction for sin, but that alone. Wherefore the sacrifices of Masses, in the which it was commonly said, that the Priest did offer Christ for the quick and the dead, to have remission of pain or guilt, were blasphemous fables, and dangerous deceits.
Article XXXII
Of the Marriage of Priests
Bishops, Priests, and Deacons, are not commanded by God's Law, either to vow the estate of single life, or to abstain from marriage: therefore it is lawful for them, as for all other Christian men, to marry at their own discretion, as they shall judge the same to serve better to godliness.
Article XXXIII
Of Excommunicated Persons, how they are to be avoided
That person which by open denunciation of the Church is rightly cut off from the unity of the Church, and excommunicated, ought to be taken of the whole multitude of the faithful, as an Heathen and Publican, until he be openly reconciled by penance, and received into the Church by a Judge that hath authority thereunto.
Article XXXIV
Of the Traditions of the Church
It is not necessary that Traditions and Ceremonies be in all places one, and utterly like; for at all times they have been divers, and may be changed according to the diversities of countries, times, and men's manners, so that nothing be ordained against God's Word. Whosoever through his private judgement, willingly and purposely, doth openly break the traditions and ceremonies of the Church, which be not repugnant to the Word of God, and be ordained and approved by common authority, ought to be rebuked openly, (that others may fear to do the like,) as he that offendeth against the common order of the Church, and hurteth the authority of the Magistrate, and woundeth the consciences of the weak brethren.
Every particular or national Church hath authority to ordain, change, and abolish, ceremonies or rites of the Church ordained only by man's authority, so that all things be done to edifying.
*Article XXXV
Of Homilies
[This article may have been legitimate and useful in its day and for a limited duration. Yet, we receive this article only inasmuch as the Book of Homilies is an explication of Christian doctrine, and instructive in piety and morals. Of course, all references to the laws of England are considered as inapplicable to the circumstances of All Saints’ Presbyterian Church. Likewise articles 36 and 37 refer specifically to the laws and government of England in the Sixteenth Century and cannot be received our context.]
The second Book of Homilies, the several titles whereof we have joined under this Article, doth contain a godly and wholesome Doctrine, and necessary for these times, as doth the former Book of Homilies, which were set forth in the time of Edward the Sixth; and therefore we judge them to be read in Churches by the Ministers, diligently and distinctly, that they may be understanded of the people.
Of the Names of the Homilies
Of the right Use of the Church.
Against peril of Idolatry.
Of the repairing and keeping clean of Churches.
Of good Works: first of Fasting.
Against Gluttony and Drunkenness.
Against Excess of Apparel.
Of Prayer.
Of the Place and Time of Prayer.
That Common Prayers and Sacraments ought to be ministered in a known tongue.
Of the reverent estimation of God's Word.
Of Alms-doing.
Of the Nativity of Christ.
Of the Passion of Christ.
Of the Resurrection of Christ.
Of the worthy receiving of the Sacrament of the Body and Blood of Christ.
Of the Gifts of the Holy Ghost.
For the Rogation-days.
Of the State of Matrimony.
Of Repentance.
Against Idleness.
Against Rebellion.
*Article XXXVI
[See above. This article is not applicable to our context, though it is true that they were seeking to do that which was Biblically ordered in their day, given a Christian monarchy.]
Of Consecration of Bishops and Ministers
The Book of Consecration of Archbishops and Bishops, and Ordering of Priests and Deacons, lately set forth in the time of Edward the Sixth, and confirmed at the same time by authority of Parliament, doth contain all things necessary to such Consecration and Ordering: neither hath it any thing, that of itself is superstitious or ungodly. And therefore whosoever are consecrated or ordered according to the Rites of that Book, since the second year of the forenamed King Edward unto this time, or hereafter shall be consecrated or ordered according to the same Rites; we decree all such to be rightly, orderly, and lawfully consecrated or ordered.
*Article XXXVII
[See above. Of course, most of this article is not applicable to our context. Still, it may do contemporary Americans well to consider that a godly queen is a more Biblical ruler than a democratically elected President who believes that partial-birth abortion is not to be out-lawed.]
Of the Civil Magistrates
The Queen's Majesty hath the chief power in this Realm of England, and other her Dominions, unto whom the chief Government of all Estates of this Realm, whether they be Ecclesiastical or Civil, in all causes doth appertain, and is not, nor ought to be, subject to any foreign Jurisdiction.
Where we attribute to the Queen's Majesty the chief government, by which Titles we understand the minds of some slanderous folks to be offended; we give not to our Princes the ministering either of God's Word, or of the Sacraments, the which thing the Injunctions also lately set forth by Elizabeth our Queen doth most plainly testify; but only that prerogative, which we see to have been given always to all godly Princes in holy Scriptures by God himself; that is, that they should rule all estates and degrees committed to their charge by God, whether they be Ecclesiastical or Temporal, and restrain with the civil sword the stubborn and evildoers.
The Bishop of Rome hath no jurisdiction in this Realm of England.
The Laws of the Realm may punish Christian men with death, for heinous and grievous offences.
It is lawful for Christian men, at the commandment of the Magistrate, to wear weapons, and serve in the wars.
Article XXXVIII
Of Christian men's Goods, which are not common
The Riches and Goods of Christians are not common, as touching the right, title, and possession of the same, as certain Anabaptists do falsely boast. Notwithstanding, every man ought, of such things as he possesseth, liberally to give alms to the poor, according to his ability.
Article XXXIX
Of a Christian man's Oath
As we confess that vain and rash Swearing is forbidden Christian men by our Lord Jesus Christ, and James his Apostle, so we judge, that Christian Religion doth not prohibit, but that a man may swear when the Magistrate requireth, in a cause of faith and charity, so it be done according to the Prophet's teaching, in justice, judgement, and truth.
* * *
The Three Forms of Unity
The Belgic Confession
Article 1: The Only God
We all believe in our hearts and confess with our mouths that there is a single and simple spiritual being, whom we call God -- eternal, incomprehensible, invisible, unchangeable, infinite, almighty; completely wise, just, and good, and the overflowing source of all good.
Article 2: The Means by Which We Know God
We know him by two means:
First, by the creation, preservation, and government of the universe, since that universe is before our eyes like a beautiful book in which all creatures, great and small, are as letters to make us ponder the invisible things of God: his eternal power and his divinity, as the apostle Paul says in Romans 1:20.
All these things are enough to convict men and to leave them without excuse.
Second, he makes himself known to us more openly by his holy and divine Word, as much as we need in this life, for his glory and for the salvation of his own.
Article 3: The Written Word of God
We confess that this Word of God was not sent nor delivered by the will of men, but that holy men of God spoke, being moved by the Holy Spirit, as Peter says.1
Afterwards our God-- because of the special care he has for us and our salvation-- commanded his servants, the prophets and apostles, to commit this revealed Word to writing. He himself wrote with his own finger the two tables of the law.
Therefore we call such writings holy and divine Scriptures.
Article 4: The Canonical Books
We include in the Holy Scripture the two volumes of the Old and New Testaments. They are canonical books with which there can be no quarrel at all.
In the church of God the list is as follows: In the Old Testament, the five books of Moses-- Genesis, Exodus, Leviticus, Numbers, Deuteronomy; the books of Joshua, Judges, and Ruth; the two books of Samuel, and two of Kings; the two books of Chronicles, called Paralipomenon; the first book of Ezra; Nehemiah, Esther, Job; the Psalms of David; the three books of Solomon-- Proverbs, Ecclesiastes, and the Song; the four major prophets-- Isaiah, Jeremiah, Ezekiel, Daniel; and then the other twelve minor prophets-- Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi.
In the New Testament, the four gospels-- Matthew, Mark, Luke, and John; the Acts of the Apostles; the fourteen letters of Paul-- to the Romans; the two letters to the Corinthians; to the Galatians, Ephesians, Philippians, and Colossians; the two letters to the Thessalonians; the two letters to Timothy; to Titus, Philemon, and to the Hebrews; the seven letters of the other apostles-- one of James; two of Peter; three of John; one of Jude; and the Revelation of the apostle John.
Article 5: The Authority of Scripture
We receive all these books and these only as holy and canonical, for the regulating, founding, and establishing of our faith.
And we believe without a doubt all things contained in them-- not so much because the church receives and approves them as such but above all because the Holy Spirit testifies in our hearts that they are from God, and also because they prove themselves to be from God.
For even the blind themselves are able to see that the things predicted in them do happen.
Article 6: The Difference Between Canonical and Apocryphal Books
We distinguish between these holy books and the apocryphal ones, which are the third and fourth books of Esdras; the books of Tobit, Judith, Wisdom, Jesus Sirach, Baruch; what was added to the Story of Esther; the Song of the Three Children in the Furnace; the Story of Susannah; the Story of Bell and the Dragon; the Prayer of Manasseh; and the two books of Maccabees.
The church may certainly read these books and learn from them as far as they agree with the canonical books. But they do not have such power and virtue that one could confirm from their testimony any point of faith or of the Christian religion. Much less can they detract from the authority of the other holy books.
Article 7: The Sufficiency of Scripture
We believe that this Holy Scripture contains the will of God completely and that everything one must believe to be saved is sufficiently taught in it. For since the entire manner of service which God requires of us is described in it at great length, no one-- even an apostle or an angel from heaven, as Paul says--ought to teach other than what the Holy Scriptures have already taught us. For since it is forbidden to add to or subtract from the Word of God, this plainly demonstrates that the teaching is perfect and complete in all respects.
Therefore we must not consider human writings-- no matter how holy their authors may have been-- equal to the divine writings; nor may we put custom, nor the majority, nor age, nor the passage of time or persons, nor councils, decrees, or official decisions above the truth of God, for truth is above everything else.
For all human beings are liars by nature and more vain than vanity itself.
Therefore we reject with all our hearts everything that does not agree with this infallible rule, as we are taught to do by the apostles when they say, “Test the spirits to see if they are of God,” and also, “If anyone comes to you and does not bring this teaching, do not receive him into your house.”
Article 8: The Trinity
In keeping with this truth and Word of God we believe in one God, who is one single essence, in whom there are three persons, really, truly, and eternally distinct according to their incommunicable properties-- namely, Father, Son, and Holy Spirit. The Father is the cause, origin, and source of all things, visible as well as invisible.
The Son is the Word, the Wisdom, and the image of the Father.
The Holy Spirit is the eternal power and might, proceeding from the Father and the Son.
Nevertheless, this distinction does not divide God into three, since Scripture teaches us that the Father, the Son, and the Holy Spirit each has his own subsistence distinguished by characteristics-- yet in such a way that these three persons are only one God.
It is evident then that the Father is not the Son and that the Son is not the Father, and that likewise the Holy Spirit is neither the Father nor the Son.
Nevertheless, these persons, thus distinct, are neither divided nor fused or mixed together.
For the Father did not take on flesh, nor did the Spirit, but only the Son.
The Father was never without his Son, nor without his Holy Spirit, since all these are equal from eternity, in one and the same essence.
There is neither a first nor a last, for all three are one in truth and power, in goodness and mercy.
Article 9: The Scriptural Witness on the Trinity
All these things we know from the testimonies of Holy Scripture as well as from the effects of the persons, especially from those we feel within ourselves.
The testimonies of the Holy Scriptures, which teach us to believe in this Holy Trinity, are written in many places of the Old Testament, which need not be enumerated but only chosen with discretion.
In the book of Genesis God says, “Let us make man in our image, according to our likeness.” So “God created man in his own image”-- indeed, “male and female he created them.” “Behold, man has become like one of us.”
It appears from this that there is a plurality of persons within the Deity, when he says, “Let us make man in our image”-- and afterwards he indicates the unity when he says, “God created.”
It is true that he does not say here how many persons there are-- but what is somewhat obscure to us in the Old Testament is very clear in the New.
For when our Lord was baptized in the Jordan, the voice of the Father was heard saying, “This is my dear Son”; the Son was seen in the water; and the Holy Spirit appeared in the form of a dove.
So, in the baptism of all believers this form was prescribed by Christ: “Baptize all people in the name of the Father, and of the Son, and of the Holy Spirit.”
In the Gospel according to Luke the angel Gabriel says to Mary, the mother of our Lord: “The Holy Spirit will come upon you, and the power of the Most High will overshadow you; and therefore that holy one to be born of you shall be called the Son of God.”
And in another place it says: “The grace of our Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit be with you.”
“There are three who bear witness in heaven-- the Father, the Word, and the Holy Spirit-- and these three are one.”
In all these passages we are fully taught that there are three persons in the one and only divine essence. And although this doctrine surpasses human understanding, we nevertheless believe it now, through the Word, waiting to know and enjoy it fully in heaven.
Furthermore, we must note the particular works and activities of these three persons in relation to us. The Father is called our Creator, by reason of his power. The Son is our Savior and Redeemer, by his blood. The Holy Spirit is our Sanctifier, by his living in our hearts.
This doctrine of the holy Trinity has always been maintained in the true church, from the time of the apostles until the present, against Jews, Muslims, and certain false Christians and heretics, such as Marcion, Mani, Praxeas, Sabellius, Paul of Samosata, Arius, and others like them, who were rightly condemned by the holy fathers.
And so, in this matter we willingly accept the three ecumenical creeds-- the Apostles', Nicene, and Athanasian-- as well as what the ancient fathers decided in agreement with them.
Article 10: The Deity of Christ
We believe that Jesus Christ, according to his divine nature, is the only Son of God-- eternally begotten, not made nor created, for then he would be a creature.
He is one in essence with the Father; coeternal; the exact image of the person of the Father and the “reflection of his glory,” being in all things like him.
He is the Son of God not only from the time he assumed our nature but from all eternity, as the following testimonies teach us when they are taken together.
Moses says that God “created the world”; and John says that “all things were created by the Word,” which he calls God. The apostle says that “God made the world by his Son.” He also says that “God created all things by Jesus Christ.”
And so it must follow that he who is called God, the Word, the Son, and Jesus Christ already existed when all things were created by him.
Therefore the prophet Micah says that his origin is “from ancient times, from eternity.” And the apostle says that he has “neither beginning of days nor end of life.”
So then, he is the true eternal God, the Almighty, whom we invoke, worship, and serve.
Article 11: The Deity of the Holy Spirit
We believe and confess also that the Holy Spirit proceeds eternally from the Father and the Son-- neither made, nor created, nor begotten, but only proceeding from the two of them. In regard to order, he is the third person of the Trinity-- of one and the same essence, and majesty, and glory, with the Father and the Son.
He is true and eternal God, as the Holy Scriptures teach us.
Article 12: The Creation of All Things
We believe that the Father created heaven and earth and all other creatures from nothing, when it seemed good to him, by his Word-- that is to say, by his Son.
He has given all creatures their being, form, and appearance, and their various functions for serving their Creator.
Even now he also sustains and governs them all, according to his eternal providence, and by his infinite power, that they may serve man, in order that man may serve God.
He has also created the angels good, that they might be his messengers and serve his elect.
Some of them have fallen from the excellence in which God created them into eternal perdition; and the others have persisted and remained in their orginal state, by the grace of God.
The devils and evil spirits are so corrupt that they are enemies of God and of everything good. They lie in wait for the church and every member of it like thieves, with all their power, to destroy and spoil everything by their deceptions.
So then, by their own wickedness they are condemned to everlasting damnation, daily awaiting their torments.
For that reason we detest the error of the Sadducees, who deny that there are spirits and angels, and also the error of the Manicheans, who say that the devils originated by themselves, being evil by nature, without having been corrupted.
Article 13: The Doctrine of God's Providence
We believe that this good God, after he created all things, did not abandon them to chance or fortune but leads and governs them according to his holy will, in such a way that nothing happens in this world without his orderly arrangement.
Yet God is not the author of, nor can he be charged with, the sin that occurs. For his power and goodness are so great and incomprehensible that he arranges and does his work very well and justly even when the devils and wicked men act unjustly.
We do not wish to inquire with undue curiosity into what he does that surpasses human understanding and is beyond our ability to comprehend. But in all humility and reverence we adore the just judgments of God, which are hidden from us, being content to be Christ's disciples, so as to learn only what he shows us in his Word, without going beyond those limits.
This doctrine gives us unspeakable comfort since it teaches us that nothing can happen to us by chance but only by the arrangement of our gracious heavenly Father. He watches over us with fatherly care, keeping all creatures under his control, so that not one of the hairs on our heads (for they are all numbered) nor even a little bird can fall to the ground without the will of our Father.
In this thought we rest, knowing that he holds in check the devils and all our enemies, who cannot hurt us without his permission and will.
For that reason we reject the damnable error of the Epicureans, who say that God involves himself in nothing and leaves everything to chance.
Article 14: The Creation and Fall of Man
We believe that God created man from the dust of the earth and made and formed him in his image and likeness-- good, just, and holy; able by his own will to conform in all things to the will of God.
But when he was in honor he did not understand it and did not recognize his excellence. But he subjected himself willingly to sin and consequently to death and the curse, lending his ear to the word of the devil.
For he transgressed the commandment of life, which he had received, and by his sin he separated himself from God, who was his true life, having corrupted his entire nature.
So he made himself guilty and subject to physical and spiritual death, having become wicked, perverse, and corrupt in all his ways. He lost all his excellent gifts which he had received from God, and he retained none of them except for small traces which are enough to make him inexcusable.
Moreover, all the light in us is turned to darkness, as the Scripture teaches us: “The light shone in the darkness, and the darkness did not receive it.” Here John calls men “darkness.”
Therefore we reject everything taught to the contrary concerning man's free will, since man is nothing but the slave of sin and cannot do a thing unless it is “given him from heaven.”
For who can boast of being able to do anything good by himself, since Christ says, “No one can come to me unless my Father who sent me draws him”?
Who can glory in his own will when he understands that “the mind of the flesh is enmity against God”? Who can speak of his own knowledge in view of the fact that “the natural man does not understand the things of the Spirit of God”?
In short, who can produce a single thought, since he knows that we are “not able to think a thing” about ourselves, by ourselves, but that “our ability is from God”?
And therefore, what the apostle says ought rightly to stand fixed and firm: “God works within us both to will and to do according to his good pleasure.”
For there is no understanding nor will conforming to God's understanding and will apart from Christ's involvement, as he teaches us when he says, “Without me you can do nothing.”
Article 15: The Doctrine of Original Sin
We believe that by the disobedience of Adam original sin has been spread through the whole human race.
It is a corruption of all nature-- an inherited depravity which even infects small infants in their mother's womb, and the root which produces in man every sort of sin. It is therefore so vile and enormous in God's sight that it is enough to condemn the human race, and it is not abolished or wholly uprooted even by baptism, seeing that sin constantly boils forth as though from a contaminated spring.
Nevertheless, it is not imputed to God's children for their condemnation but is forgiven by his grace and mercy-- not to put them to sleep but so that the awareness of this corruption might often make believers groan as they long to be set free from the “body of this death.”
Therefore we reject the error of the Pelagians who say that this sin is nothing else than a matter of imitation.
Article 16: The Doctrine of Election
We believe that-- all Adam's descendants having thus fallen into perdition and ruin by the sin of the first man-- God showed himself to be as he is: merciful and just.
He is merciful in withdrawing and saving from this perdition those whom he, in his eternal and unchangeable counsel, has elected and chosen in Jesus Christ our Lord by his pure goodness, without any consideration of their works.
He is just in leaving the others in their ruin and fall into which they plunged themselves.
Article 17: The Recovery of Fallen Man
We believe that our good God, by his marvelous wisdom and goodness, seeing that man had plunged himself in this manner into both physical and spiritual death and made himself completely miserable, set out to find him, though man, trembling all over, was fleeing from him.
And he comforted him, promising to give him his Son, “born of a woman,” to crush the head of the serpent, and to make him blessed.
Article 18: The Incarnation
So then we confess that God fulfilled the promise which he had made to the early fathers by the mouth of his holy prophets when he sent his only and eternal Son into the world at the time set by him.
The Son took the “form of a servant” and was made in the “likeness of man,” truly assuming a real human nature, with all its weaknesses, except for sin; being conceived in the womb of the blessed virgin Mary by the power of the Holy Spirit, without male participation.
And he not only assumed human nature as far as the body is concerned but also a real human soul, in order that he might be a real human being. For since the soul had been lost as well as the body he had to assume them both to save them both together.
Therefore we confess, against the heresy of the Anabaptists who deny that Christ assumed human flesh from his mother, that he “shared the very flesh and blood of children”; that he is “fruit of the loins of David” according to the flesh; “born of the seed of David” according to the flesh; “fruit of the womb of the virgin Mary”; “born of a woman”; “the seed of David”; “a shoot from the root of Jesse”; “the offspring of Judah,” having descended from the Jews according to the flesh; “from the seed of Abraham”-- for he “assumed Abraham's seed” and was “made like his brothers except for sin.”
In this way he is truly our Immanuel-- that is: “God with us.”
Article 19: The Two Natures of Christ
We believe that by being thus conceived the person of the Son has been inseparably united and joined together with human nature, in such a way that there are not two Sons of God, nor two persons, but two natures united in a single person, with each nature retaining its own distinct properties.
Thus his divine nature has always remained uncreated, without beginning of days or end of life, filling heaven and earth.
His human nature has not lost its properties but continues to have those of a creature-- it has a beginning of days; it is of a finite nature and retains all that belongs to a real body. And even though he, by his resurrection, gave it immortality, that nonetheless did not change the reality of his human nature; for our salvation and resurrection depend also on the reality of his body.
But these two natures are so united together in one person that they are not even separated by his death.
So then, what he committed to his Father when he died was a real human spirit which left his body. But meanwhile his divine nature remained united with his human nature even when he was lying in the grave; and his deity never ceased to be in him, just as it was in him when he was a little child, though for a while it did not show itself as such.
These are the reasons why we confess him to be true God and true man-- true God in order to conquer death by his power, and true man that he might die for us in the weakness of his flesh.
Article 20: The Justice and Mercy of God in Christ
We believe that God-- who is perfectly merciful and also very just-- sent his Son to assume the nature in which the disobedience had been committed, in order to bear in it the punishment of sin by his most bitter passion and death.
So God made known his justice toward his Son, who was charged with our sin, and he poured out his goodness and mercy on us, who are guilty and worthy of damnation, giving to us his Son to die, by a most perfect love, and raising him to life for our justification, in order that by him we might have immortality and eternal life.
Article 21: The Atonement
We believe that Jesus Christ is a high priest forever according to the order of Melchizedek-- made such by an oath-- and that he presented himself in our name before his Father, to appease his wrath with full satisfaction by offering himself on the tree of the cross and pouring out his precious blood for the cleansing of our sins, as the prophets had predicted.
For it is written that “the chastisement of our peace” was placed on the Son of God and that “we are healed by his wounds.” He was “led to death as a lamb”; he was “numbered among sinners” and condemned as a criminal by Pontius Pilate, though Pilate had declared that he was innocent.
So he paid back what he had not stolen, and he suffered-- the “just for the unjust,” in both his body and his soul-- in such a way that when he senses the horrible punishment required by our sins his sweat became like “big drops of blood falling on the ground.” He cried, “My God, my God, why have you abandoned me?”
And he endured all this for the forgiveness of our sins.
Therefore we rightly say with Paul that we “know nothing but Jesus and him crucified”; we consider all things as “dung for the excellence of the knowledge of our Lord Jesus Christ.” We find all comforts in his wounds and have no need to seek or invent any other means to reconcile ourselves with God than this one and only sacrifice, once made, which renders believers perfect forever.
This is also why the angel of God called him Jesus-- that is, “Savior”-- because he would save his people from their sins.
Article 22: The Righteousness of Faith
We believe that for us to acquire the true knowledge of this great mystery the Holy Spirit kindles in our hearts a true faith that embraces Jesus Christ, with all his merits, and makes him its own, and no longer looks for anything apart from him.
For it must necessarily follow that either all that is required for our salvation is not in Christ or, if all is in him, then he who has Christ by faith has his salvation entirely.
Therefore, to say that Christ is not enough but that something else is needed as well is a most enormous blasphemy against God-- for it then would follow that Jesus Christ is only half a Savior. And therefore we justly say with Paul that we are justified “by faith alone” or by faith “apart from works.”
However, we do not mean, properly speaking, that it is faith itself that justifies us-- for faith is only the instrument by which we embrace Christ, our righteousness.
But Jesus Christ is our righteousness in making available to us all his merits and all the holy works he has done for us and in our place. And faith is the instrument that keeps us in communion with him and with all his benefits.
When those benefits are made ours they are more than enough to absolve us of our sins.
Article 23: The Justification of Sinners
We believe that our blessedness lies in the forgiveness of our sins because of Jesus Christ, and that in it our righteousness before God is contained, as David and Paul teach us when they declare that man blessed to whom God grants righteousness apart from works.
And the same apostle says that we are justified “freely” or “by grace” through redemption in Jesus Christ. And therefore we cling to this foundation, which is firm forever, giving all glory to God, humbling ourselves, and recognizing ourselves as we are; not claiming a thing for ourselves or our merits and leaning and resting on the sole obedience of Christ crucified, which is ours when we believe in him.
That is enough to cover all our sins and to make us confident, freeing the conscience from the fear, dread, and terror of God's approach, without doing what our first father, Adam, did, who trembled as he tried to cover himself with fig leaves.
In fact, if we had to appear before God relying-- no matter how little-- on ourselves or some other creature, then, alas, we would be swallowed up.
Therefore everyone must say with David: “Lord, do not enter into judgment with your servants, for before you no living person shall be justified.”
Article 24: The Sanctification of Sinners
We believe that this true faith, produced in man by the hearing of God's Word and by the work of the Holy Spirit, regenerates him and makes him a “new man,” causing him to live the “new life” and freeing him from the slavery of sin.
Therefore, far from making people cold toward living in a pious and holy way, this justifying faith, quite to the contrary, so works within them that apart from it they will never do a thing out of love for God but only out of love for themselves and fear of being condemned.
So then, it is impossible for this holy faith to be unfruitful in a human being, seeing that we do not speak of an empty faith but of what Scripture calls “faith working through love,” which leads a man to do by himself the works that God has commanded in his Word.
These works, proceeding from the good root of faith, are good and acceptable to God, since they are all sanctified by his grace. Yet they do not count toward our justification-- for by faith in Christ we are justified, even before we do good works. Otherwise they could not be good, any more than the fruit of a tree could be good if the tree is not good in the first place.
So then, we do good works, but nor for merit-- for what would we merit? Rather, we are indebted to God for the good works we do, and not he to us, since it is he who “works in us both to will and do according to his good pleasure” -- thus keeping in mind what is written: “When you have done all that is commanded you, then you shall say, 'We are unworthy servants; we have done what it was our duty to do.' “
Yet we do not wish to deny that God rewards good works-- but it is by his grace that he crowns his gifts.
Moreover, although we do good works we do not base our salvation on them; for we cannot do any work that is not defiled by our flesh and also worthy of punishment. And even if we could point to one, memory of a single sin is enough for God to reject that work.
So we would always be in doubt, tossed back and forth without any certainty, and our poor consciences would be tormented constantly if they did not rest on the merit of the suffering and death of our Savior.
Article 25: The Fulfillment of the Law
We believe that the ceremonies and symbols of the law have ended with the coming of Christ, and that all foreshadowings have come to an end, so that the use of them ought to be abolished among Christians. Yet the truth and substance of these things remain for us in Jesus Christ, in whom they have been fulfilled.
Nevertheless, we continue to use the witnesses drawn from the law and prophets to confirm us in the gospel and to regulate our lives with full integrity for the glory of God, according to his will.
Article 26: The Intercession of Christ
We believe that we have no access to God except through the one and only Mediator and Intercessor: Jesus Christ the Righteous.
He therefore was made man, uniting together the divine and human natures, so that we human beings might have access to the divine Majesty. Otherwise we would have no access.
But this Mediator, whom the Father has appointed between himself and us, ought not terrify us by his greatness, so that we have to look for another one, according to our fancy. For neither in heaven nor among the creatures on earth is there anyone who loves us more than Jesus Christ does. Although he was “in the form of God,” he nevertheless “emptied himself,” taking the form of “a man” and “a servant” for us; and he made himself “completely like his brothers.”
Suppose we had to find another intercessor. Who would love us more than he who gave his life for us, even though “we were his enemies”? And suppose we had to find one who has prestige and power. Who has as much of these as he who is seated “at the right hand of the Father,” and who has all power “in heaven and on earth”? And who will be heard more readily than God's own dearly beloved Son?
So then, sheer unbelief has led to the practice of dishonoring the saints, instead of honoring them. That was something the saints never did nor asked for, but which in keeping with their duty, as appears from their writings, they consistently refused.
We should not plead here that we are unworthy-- for it is not a question of offering our prayers on the basis of our own dignity but only on the basis of the excellence and dignity of Jesus Christ, whose righteousness is ours by faith.
Since the apostle for good reason wants us to get rid of this foolish fear-- or rather, this unbelief-- he says to us that Jesus Christ was “made like his brothers in all things,” that he might be a high priest who is merciful and faithful to purify the sins of the people. For since he suffered, being tempted, he is also able to help those who are tempted.
And further, to encourage us more to approach him he says, “Since we have a high priest, Jesus the Son of God, who has entered into heaven, we maintain our confession. For we do not have a high priest who is unable to have compassion for our weaknesses, but one who was tempted in all things, just as we are, except for sin. Let us go then with confidence to the throne of grace that we may obtain mercy and find grace, in order to be helped.”
The same apostle says that we “have liberty to enter into the holy place by the blood of Jesus. Let us go, then, in the assurance of faith....”
Likewise, “Christ's priesthood is forever. By this he is able to save completely those who draw near to God through him who always lives to intercede for them.”
What more do we need? For Christ himself declares: “I am the way, the truth, and the life; no one comes to my Father but by me.” Why should we seek another intercessor?
Since it has pleased God to give us his Son as our Intercessor, let us not leave him for another-- or rather seek, without ever finding. For when God gave him to us he knew well that we were sinners.
Therefore, in following the command of Christ we call on the heavenly Father through Christ, our only Mediator, as we are taught by the Lord's Prayer, being assured that we shall obtain all we ask of the Father in his name.
Article 27: The Holy Catholic Church
We believe and confess one single catholic or universal church-- a holy congregation and gathering of true Christian believers, awaiting their entire salvation in Jesus Christ being washed by his blood, and sanctified and sealed by the Holy Spirit.
This church has existed from the beginning of the world and will last until the end, as appears from the fact that Christ is eternal King who cannot be without subjects.
And this holy church is preserved by God against the rage of the whole world, even though for a time it may appear very small in the eyes of men-- as though it were snuffed out.
For example, during the very dangerous time of Ahab the Lord preserved for himself seven thousand men who did not bend their knees to Baal.
And so this holy church is not confined, bound, or limited to a certain place or certain persons. But it is spread and dispersed throughout the entire world, though still joined and united in heart and will, in one and the same Spirit, by the power of faith.
Article 28: The Obligations of Church Members
We believe that since this holy assembly and congregation is the gathering of those who are saved and there is no salvation apart from it, no one ought to withdraw from it, content to be by himself, regardless of his status or condition.
But all people are obliged to join and unite with it, keeping the unity of the church by submitting to its instruction and discipline, by bending their necks under the yoke of Jesus Christ, and by serving to build up one another, according to the gifts God has given them as members of each other in the same body.
And to preserve this unity more effectively, it is the duty of all believers, according to God's Word, to separate themselves from those who do not belong to the church, in order to join this assembly wherever God has established it, even if civil authorities and royal decrees forbid and death and physical punishment result.
And so, all who withdraw from the church or do not join it act contrary to God's ordinance.
Article 29: The Marks of the True Church
We believe that we ought to discern diligently and very carefully, by the Word of God, what is the true church-- for all sects in the world today claim for themselves the name of “the church.”
We are not speaking here of the company of hypocrites who are mixed among the good in the church and who nonetheless are not part of it, even though they are physically there. But we are speaking of distinguishing the body and fellowship of the true church from all sects that call themselves “the church.”
The true church can be recognized if it has the following marks: The church engages in the pure preaching of the gospel; it makes use of the pure administration of the sacraments as Christ instituted them; it practices church discipline for correcting faults. In short, it governs itself according to the pure Word of God, rejecting all things contrary to it and holding Jesus Christ as the only Head. By these marks one can be assured of recognizing the true church-- and no one ought to be separated from it.
As for those who can belong to the church, we can recognize them by the distinguishing marks of Christians: namely by faith, and by their fleeing from sin and pursuing righteousness, once they have received the one and only Savior, Jesus Christ. They love the true God and their neighbors, without turning to the right or left, and they crucify the flesh and its works.
Though great weakness remains in them, they fight against it by the Spirit all the days of their lives, appealing constantly to the blood, suffering, death, and obedience of the Lord Jesus, in whom they have forgiveness of their sins, through faith in him.
As for the false church, it assigns more authority to itself and its ordinances than to the Word of God; it does not want to subject itself to the yoke of Christ; it does not administer the sacraments as Christ commanded in his Word; it rather adds to them or subtracts from them as it pleases; it bases itself on men, more than on Jesus Christ; it persecutes those who live holy lives according to the Word of God and who rebuke it for its faults, greed, and idolatry.
These two churches are easy to recognize and thus to distinguish from each other.
Article 30: The Government of the Church
We believe that this true church ought to be governed according to the spiritual order that our Lord has taught us in his Word. There should be ministers or pastors to preach the Word of God and adminster the sacraments. There should also be elders and deacons, along with the pastors, to make up the council of the church.
By this means true religion is preserved; true doctrine is able to take its course; and evil men are corrected spiritually and held in check, so that also the poor and all the afflicted may be helped and comforted according to their need.
By this means everything will be done well and in good order in the church, when such persons are elected who are faithful and are chosen according to the rule that Paul gave to Timothy.
Article 31: The Officers of the Church
We believe that ministers of the Word of God, elders, and deacons ought to be chosen to their offices by a legitimate election of the church, with prayer in the name of the Lord, and in good order, as the Word of God teaches.
So everyone must be careful not to push himself forward improperly, but he must wait for God's call, so that he may be assured of his calling and be certain that he is chosen by the Lord.
As for the ministers of the Word, they all have the same power and authority, no matter where they may be, since they are all servants of Jesus Christ, the only universal bishop, and the only head of the church.
Moreover, to keep God's holy order from being violated or despised, we say that everyone ought, as much as possible, to hold the ministers of the Word and elders of the church in special esteem, because of the work they do, and be at peace with them, without grumbling, quarreling, or fighting.
Article 32: The Order and Discipline of the Church
We also believe that although it is useful and good for those who govern the churches to establish and set up a certain order among themselves for maintaining the body of the church, they ought always to guard against deviating from what Christ, our only Master, has ordained for us.
Therefore we reject all human innovations and all laws imposed on us, in our worship of God, which bind and force our consciences in any way.
So we accept only what is proper to maintain harmony and unity and to keep all in obedience to God.
To that end excommunication, with all it involves, according to the Word of God, is required.
Article 33: The Sacraments
We believe that our good God, mindful of our crudeness and weakness, has ordained sacraments for us to seal his promises in us, to pledge his good will and grace toward us, and also to nourish and sustain our faith.
He has added these to the Word of the gospel to represent better to our external senses both what he enables us to understand by his Word and what he does inwardly in our hearts, confirming in us the salvation he imparts to us.
For they are visible signs and seals of something internal and invisible, by means of which God works in us through the power of the Holy Spirit. So they are not empty and hollow signs to fool and deceive us, for their truth is Jesus Christ, without whom they would be nothing.
Moreover, we are satisfied with the number of sacraments that Christ our Master has ordained for us. There are only two: the sacrament of baptism and the Holy Supper of Jesus Christ.
Article 34: The Sacrament of Baptism
We believe and confess that Jesus Christ, in whom the law is fulfilled, has by his shed blood put an end to every other shedding of blood, wh