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Creedal statements:Table of ContentsDenominations, Evangelists and InstitutionsSource: Wikipedia, Abecedarians (defunct)Adamites aka Adamians (defunct)AC: Advent Christian Church aka Advent Christian General Conference ACCoNZ: Advent Christian Conference of New Zealand AICC: Advent International Catholic Church HYPERLINK \l "_Advent_International_Catholic" Advent Old Catholic Church (renamed)IAP: Adventist Church of Promise aka Igreja Adventista da PromessaAdventist ConnectionsAPCI: Affirming Pentecostal Church InternationalAEPC: Africa Evangelical Presbyterian ChurchAfrican Church, TheAIC: African Inland ChurchAMEC: African Methodist Episcopal ChurchAMEZC: African Methodist Episcopal Zion ChurchAfrican Orthodox Church Afrikaans Protestant ChurchAlbanian Byzantine Catholic ChurchC&MA: Alliance, The (The Christian and Missionary Alliance)AB or AOB: Alliance of BaptistsAlliance of Mennonite Evangelical CongregationsAmerican Association of Lutheran Churches, TheAmerican Baptist AssociationAmerican Baptist Churches USAACCUS: American Catholic Church in the United StatesAmerican Heritage GirlsALC: American Lutheran Church (merged)ANCC: American National Catholic ChurchARW: American Rescue WorkersAUC: American Unitarian ConferenceAmish see:Ancient Church of the EastAncient Holy Apostolic Catholic Church of the EastAndhra Evangelical Lutheran ChurchAnglican Catholic ChurchAnglican Church in AmericaAnglican Church in Aotearoa, New Zealand and Polynesia IARCA: Iglesia Anglicana de la Region Central de America Aka Anglican Church in Central America Anglican Church in North AmericaAnglican Church of Australia Anglican Church of Burundi Anglican Church of Canada Anglican Church of IndiaAnglican Church of Kenya Anglican Church of Korea Anglican Church of Mexico Anglican Church of Papua New Guinea Anglican Church of Southern Africa Anglican Church of Tanzania Anglican Church of the Southern Cone of America Anglican CommunionAnglican Episcopal Church (USA)Anglican Episcopal Church of BrazilAMiA: Anglican Mission in the AmericasAnglican Orthodox ChurchAnglican Province of AmericaAnglican Province of Christ the KingALCC: Anglo-Lutheran Catholic Church (renamed)AiG: Answers in GenesisAnthroposophical Society of Rudolf SteinerACCA: Antiochian Catholic Church in America (in Syriac Orthodox tradition)Antiochian Orthodox Christian Archdiocese of North AmericaApostles of Johane MaraukeApostolic Assemblies of ChristApostolic Assembly of the Faith in Christ JesusACC: Apostolic Catholic ChurchACC: Apostolic Catholic Church (Phillippians)ACOC: Apostolic Catholic Orthodox Church (in Old Catholic tradition)Apostolic ChurchApostolic Christian Church (in Amish tradition)Apostolic ChurchApostolic Faith ChurchApostolic Faith Mission of South AfricaApostolic Gospel Church of Jesus ChristApostolic Lutheran Church of AmericaApostolic Overcoming Holy Church of GodApostolic United BrethrenArcheosophical Society of Tommaso PalamidessiArcot Lutheran ChurchArgentine Catholic Apostolic ChurchArian Catholic ChurchArianismArmenian Apostolic ChurchArmenian Catholic ChurchArmenian Patriarchate of JerusalemArmenian Patriarchate of ConstantinopleArmstrongismA/G: Assemblies of GodAssemblies of the Lord Jesus ChristAssemblies of YahwehAssembly of YahwehAssociate Reformed Presbyterian ChurchAssociate Reformed Presbyterian Church of MexicoAGC: Associated Gospel Churches of CanadaAssociation of Baptist Churches in IrelandAssociation of Evangelical Churches, Inc., TheAssociation of Free Lutheran CongregationsAssociation of Independent Methodists, The ChurchesAssociation of Reformed Baptist Churches of AmericaAssociation of Regular BaptistAssociation of Vineyard ChurchesAssyrian Church of the EastAugustana Catholic Church, The (in Lutheran tradition)Australian and New Zealand Unitarian Universalist AssociationAzusa Pacific UniversityAzusa Street RevivalBaptist Bible Fellowship InternationalBaptist Conference of the PhilippinesBaptist Convention of Ontario and QuebecBaptist Convention of Western CubaBaptist General Conference (Sweden)Baptist General Conference of CanadaBaptist General Convention of TexasBaptist Missionary Association of AmericaBaptist Union of AustraliaBaptist Union of Great BritainBaptist Union of New ZealandBaptist Union of ScotlandBaptist Union of Western CanadaBaptist World AllianceBatak Christian Protestant ChurchBeachy AmishBeanite QuakerismBelarusian Catholic ChurchBelievers ChurchBelievers' Church in IndiaBible Christian MissionBible Fellowship ChurchBible Holiness Movement Bible Presbyterian ChurchBible Way Church of Our Lord Jesus ChristBogomils (defunct)Born Again MovementBosnian Church (defunct)Brahmavar (Goan) Orthodox Church(located in Karnataka, India)Branch Davidians (not considered Adventist by other Adventist movements)ICAB: Igreja Católica Apostólica Brasileira aka Brazilian Catholic Apostolic ChurchBreakaway Catholic ChurchesBrethren Church, The (Ashland Brethren)BIC: Brethren in Christ ChurchBrethren in Christ Church SocietyBrethren Reformed ChurchBritain Yearly MeetingBritish Methodist Episcopal ChurchBritish-Israel-World FederationBrownsville RevivalBruderhof CommunitiesBulgarian Greek Catholic ChurchBulgarian Orthodox ChurchByzantine Church of Croatia, Serbia and MontenegroByzantine Discalced CarmelitesC3 Church GlobalCall, TheCalvary ChapelCalvary Holiness Church Canadian and American Reformed ChurchesCanadian Baptist MinistriesCanadian Conference of Mennonite Brethren ChurchesCanadian Convention of Southern BaptistsCanadian Council of ChurchesCanadian Unitarian CouncilCandombléCarpocratianismCatholic Apostolic ChurchCatholic Apostolic Church of AntiochCatholic Apostolic Church in North AmericaCatholic Charismatic Church of CanadaCatholic ChurchCelestial Church of ChristCeltic Catholic ChurchCeltic Orthodox ChurchCentral Baptist AssociationCentral Canada Baptist ConferenceCentral Yearly Meeting of FriendsChaldean Catholic ChurchChangePointChapel, The (Ohio)Charisma Christian ChurchCharismatic Episcopal ChurchCEF: Child Evangelism FellowshipChina Christian CouncilChinese Orthodox ChurchChinese Patriotic Catholic AssociationChortitzer Mennonite ConferenceChosen People MinistriesChrislamChrist Apostolic ChurchChrist Catholic ChurchChrist Community ChurchChrist Gospel Churches InternationalChrist Resurrection Gospel Glory Church (Nigeria)ChristadelphiansChristian Alliance (merged)Christian and Missionary AllianceCARM: Christian Apologetics and Research MinistryChristian Baptist Church of GodChristian Church (Disciples of Christ)Christian Church of North AmericaChristian Churches Together in the USAChristian City ChurchesChristian Congregation in the United StatesChristian Conventions (a.k.a. Two by Twos, The Truth, The Way, etc.)Christian Episcopal ChurchChristian GnosticismCHP: Christian Holiness PartnershipCHOP: Christian House of Prayer (The Cathedral of Central Texas)Christian Israelite ChurchChristian Methodist Episcopal ChurchChristian Millennial FellowshipChristian Outreach CentreChristian Reformed Church in North AmericaChristian Reformed Church in Sierra LeoneChristian Reformed Church in South AfricaChristian Reformed Church of NigeriaChristian Reformed ChurchesChristian Reformed Churches of AustraliaChristian Revival CrusadeChristian Unity Baptist AssociationChristian Universalist AssociationChristianity TodayChrist's Assembly, TheChrist's Sanctified Holy ChurchChurch in the Province of the West IndiesChurch in WalesChurch of BangladeshChurch of Central Africa PresbyterianChurch of Christ - name changed in 1838 by Joseph Smith to the Church of Jesus Christ of Latter Day SaintsChurch of Christ (Holiness) U.S.A.Church of Christ (Temple Lot) (Hedrickites)Church of Christ with the Elijah MessageChurch of Christ, Instrumental (Kelleyites)Church of Christ, ScientistChurch of DenmarkChurch of Divine ScienceChurch of EnglandChurch of England (Continuing)Church of England in South AfricaChurch of God (7th Day)Church of God (Anderson)Church of God (Charleston, Tennessee)Church of God (Chattanooga)Church of God (Cleveland, Tennessee)Church of God (Full Gospel) in IndiaChurch of God (Holiness)Church of God (Huntsville, Alabama)Church of God, The (Jerusalem Acres)Church of God (Restoration)Church of God (Seventh-Day)Church of God (Seventh-Day)Church of God by FaithChurch of God for All Nations, TheChurch of God General Conference (Abrahamic Faith)Church of God in ChristChurch of God in Christ, Mennonite (Holdeman Mennonites)Church of God International (USA)Church of God Mountain AssemblyChurch of God of ProphecyChurch of God of the Original Mountain AssemblyChurch of God of the Union AssemblyChurch of God with Signs FollowingChurch of God, House of PrayerChurch of GreeceChurch of IcelandChurch of IrelandChurch of Jesus Christ (Bickertonite)Church of Jesus Christ (Cutlerite)Church of Jesus Christ of Latter-day Saints, The (LDS Church)Church of Jesus Christ of Latter Day Saints (Strangite)Church of Jesus Christ-Christian (Aryan Nations)Church of NigeriaChurch of NiueChurch of North IndiaChurch of North IndiaChurch of NorwayChurch of Our Lord Jesus Christ of the Apostolic FaithChurch of PakistanChurch of PakistanChurch of ScotlandChurch of South IndiaChurch of South IndiaChurch of SwedenChurch of the Blessed HopeChurch of the Blessed Hope (aka Church of God of the Abrahamic Faith)Church of the BrethrenChurch of the Faroe IslandsChurch of the Foursquare GospelChurch of the Little Children of Jesus ChristChurch of the Lord (Aladura)Church of the Lutheran Brethren of AmericaChurch of the Lutheran ConfessionChurch of the Nazarene, The (Wesleyan-holiness)Church of the Province of Central AfricaChurch of the Province of MelanesiaChurch of the Province of MyanmarChurch of the Province of RwandaChurch of the Province of South East AsiaChurch of the Province of the Indian OceanChurch of the Province of West AfricaChurch of the TruthChurch of the United Brethren in ChristChurch of TuvaluChurch of UgandaChurch on the Rock- InternationalChurch World ServiceChurches of ChristChurches of Christ (non-institutional)Churches of Christ in AustraliaChurches of Christ in Christian UnionChurches of Jesus Christ InternationalChurches Together in Britain and IrelandChurches Together in EnglandChurches Uniting In ChristCity Harvest Church Communion of Christ the RedeemerCommunion of Evangelical Episcopal ChurchesCommunion of Reformed Evangelical ChurchesCommunity of Christ - formerly called the Reorganized Church of Jesus Christ of Latter-day Saints (RLDS)Concordia Lutheran ConferenceConference of the Mennonite Brethren Churches in IndiaConfessional Evangelical Lutheran ConferenceCongregational Christian Church in American SamoaCongregational Christian Church in SamoaCongregational Christian Churches (merged)Congregational Christian Churches in CanadaCongregational Federation (United Kingdom)Congregational Federation of AustraliaCongregational Holiness ChurchCongregational Methodist ChurchCongregational Union of IrelandCongregational Union of New ZealandConservative Baptist AssociationConservative Baptist Association of AmericaConservative Congregational Christian Conference (America)Conservative FriendsConservative Grace Brethren Churches, InternationalConservative Mennonite ConferenceConservative Presbyterian Church in BrazilContinental Baptist ChurchesContinued Reformed Churches in the NetherlandsConvención Nacional Bautista de MexicoConvention of Atlantic Baptist ChurchesConvention of Baptist Churches of Northern CircarsCook Islands Christian ChurchCooneyites (not to be confused with Christian Conventions, above)Cooperative Baptist FellowshipCoptic Catholic ChurchCosta Rican Evangelical Presbyterian ChurchCouncil of Baptist Churches in Northeast IndiaCouncil of Baptist Churches in Northern IndiaCovenant Presbyterian ChurchCovenant, The Sword, and the Arm of the Lord, TheCRC Churches InternationalCreation Seventh Day Adventist ChurchCreation Ministries InternationalCrossing Church, TheCru (Campus Crusade for Christ in the United States)Cumberland Presbyterian ChurchCumberland Presbyterian Church in AmericaCypriot Orthodox ChurchCzech and Slovak Orthodox ChurchDallas House of Prayer (see House of Zerubbabel)Davidian Seventh-day AdventistsDawn Bible Students AssociationDeeper Life Bible ChurchDeeper Life Bible ChurchDestiny ChurchDestiny Church GroningenDeutsche Unitarier ReligionsgemeinschaftDiocese of the Great LakesDiocese of the Holy CrossDoukhobors ("Spirit-Wrestlers")Dunkard BrethrenDutch Reformed ChurchDutch Reformed Church in BotswanaDutch Reformed Church in South Africa - NG ChurchEastern Orthodox ChurchEbionitesEcumenical Catholic Communion, TheEcumenical Patriarchate of ConstantinopleElim Pentecostal ChurchEnglish IndependentsEnlightened Life Fellowship ChurchEphrata CloisterEpiscopal Church (in the United States and elsewhere)Episcopal Church in Jerusalem and the Middle EastEpiscopal Church in the PhilippinesEpiscopal Church of CubaEpiscopal Church of the SudanEpiscopal Missionary ChurchEritrean Orthodox Tewahedo ChurchEstonian Apostolic Orthodox Church (autonomy not universally recognizedEstonian Evangelical Lutheran ChurchEstonian Orthodox Church of Moscow Patriarchate (semi-autonomous; not universally recognized)Eternal Sacred Order of Cherubim and SeraphimEthiopian Catholic ChurchEuropean Baptist ConventionEuropean Baptist FederationEuropean Unitarian UniversalistsEvangelical and Reformed Church (merged)Evangelical and Reformed Church in HondurasEvangelical Baptist Mission of South HaitiEvangelical Catholic ChurchEvangelical Christian ChurchEvangelical Christian Church in Canada (Christian Disciples)Evangelical Church in GermanyEvangelical Church of AmericaEvangelical Church of Czech BrethrenEvangelical Church of North AmericaEvangelical Church of the Augsburg Confession in SlovakiaEvangelical Church of the Dominican RepublicEvangelical Church of West AfricaECCL: Evangelical Community Church- LutheranEvangelical Congregational Church in AngolaEvangelical Connexion of the Free Church of EnglandEvangelical Council for Financial AccountabilityEvangelical Covenant Church of America ("Swedish Evangelical Mission Covenant")Evangelical Covenant Order of PresbyteriansEvangelical Fellowship of Congregational Churches (United Kingdom)Evangelical Fellowship of Missions AgenciesEvangelical Free Baptist ChurchEFCA: Evangelical Free Church in America aka Evangelical Free Church of AmericaEvangelical Free Church of CanadaEvangelical Friends Church - Eastern RegionEvangelical Friends InternationalEvangelical Lutheran Church - Synod of France and BelgiumEvangelical Lutheran Church "Concord" (Russia)Evangelical Lutheran Church in AmericaEvangelical Lutheran Church in CanadaEvangelical Lutheran Church in Madhya PradeshEvangelical Lutheran Church in Southern AfricaEvangelical Lutheran Church in TanzaniaEvangelical Lutheran Church in the Himalayan StatesEvangelical Lutheran Church of BrazilEvangelical Lutheran Church of EnglandEvangelical Lutheran Church of FinlandEvangelical Lutheran Church of FinlandEvangelical Lutheran Church of LatviaEvangelical Lutheran Church of Papua New GuineaEvangelical Lutheran Diocese of North AmericaEvangelical Lutheran Free Church (Germany)Evangelical Lutheran Free Church of Norway (associate member)Evangelical Lutheran Synod (United States)Evangelical Mennonite ChurchEvangelical Mennonite ConferenceEvangelical Mennonite Mission ConferenceEvangelical Methodist ChurchEvangelical Missionary Alliance (merged)Evangelical Missionary ChurchEvangelical Pentecostal Church of Besan?onEvangelical Presbyterian Church (Australia)Evangelical Presbyterian Church (United States)Evangelical Presbyterian Church in England and WalesEvangelical Presbyterian Church of MalawiEvangelical Presbyterian Church of UkraineEvangelical Reformed Church in Bavaria and Northwestern GermanyEvangelical Reformed Church of ChristEvangelical Reformed Presbyterian ChurchEvery NationExclusive BrethrenFaith Christian Fellowship InternationalFamily International a.k.a. "The Family International", "Family of Love", "The Family"Federation of Swiss Protestant ChurchesFGFCMI: Fellowship, The aka Full Gospel Fellowship of Churches and Ministers, InternationalFellowship of Congregational Churches (Australia)Fellowship of Evangelical Baptist Churches in CanadaFellowship of Evangelical Bible Churches (formerly Evangelical Mennonite Brethren)Fellowship of Fundamental Bible ChurchesFellowship of Grace Brethren ChurchesFellowship of Independent Evangelical ChurchesFellowship of Independent Evangelical ChurchesFinnish Orthodox ChurchFire Baptized Holiness Church of God of the AmericasFirst Congregational Methodist ChurchFraternité Notre-DameFree Apostolic Church of PentecostFree Catholic ChurchFree ChristiansFree Church of EnglandFree Church of ScotlandFree Church of Scotland (Continuing)Free Evangelical ChurchesFree Methodist ChurchFree Presbyterian Church (Australia)Free Presbyterian Church of North AmericaFree Presbyterian Church of ScotlandFree Presbyterian Church of UlsterFree Protestant Episcopal ChurchFree Reformed Churches of AustraliaFree Reformed Churches of North AmericaFree Reformed Churches of South AfricaFree Will Baptist ChurchFreedom Centre InternationalFriends General ConferenceFriends of ManFriends United MeetingFull GospelFundamental Baptist Fellowship of AmericaFundamentalist Church of Jesus Christ of Latter Day Saints (FLDS)Fundamentalist Presbyterian Church in BrazilGeneral Assembly of Unitarian and Free Christian ChurchesGeneral Association of BaptistsGeneral Association of General BaptistsGeneral Association of Regular Baptist ChurchesGeneral Church of the New JerusalemGeneral Conference of the Evangelical Baptist Church, Inc.General Six-Principle BaptistsGeorgian Orthodox and Apostolic ChurchGlobal Wesleyan AllianceGlory House of PrayerGod is Love Pentecostal ChurchGospel Standard Strict BaptistsGossner Evangelical Lutheran Church in Chotanagpur and AssamGrace Movement ChurchesGrace Presbyterian Church of New ZealandGTHOP: Grand Transverse House of PrayerGreat Commission AssociationGreek Byzantine Catholic ChurchGreek Evangelical ChurchGreek Old CalendaristsGreek Orthodox Church of AlexandriaGreek Orthodox Church of AntiochGreek Orthodox Church of JerusalemGutnius Lutheran ChurchHarvest Bible ChapelHeritage Reformed CongregationsHillsong ChurchHoliness Baptist AssociationHoly Catholic Church--Western RiteHome of TruthHonavar Mission Church(located in Karnataka, India)Hong Kong Sheng Kung HuiHouse of AaronHouse of David (commune)House of Prayer(Haslett, MI)House of Prayer (Tucson, AZ)House of YahwehHOZ: House of Zerubbabel aka Dallas House of PrayerHuguenots (virtually extinct as a modern and distinct group)Hungarian Byzantine Catholic ChurchHussitesHutteritesIglesia ni Cristo (Church of Christ)Imani Temple African-American Catholic CongregationIndependent Anglican Church Canada SynodIndependent Assemblies of God, InternationalIndependent BaptistIndependent Baptist Church of AmericaIndependent Baptist Fellowship InternationalIndependent Baptist Fellowship of North AmericaIndependent Catholic Christian ChurchIndependent Catholic Church InternationalIndependent Catholic Church of North AmericaIndependent Christian Churches/Churches of ChristIndependent Evangelical-Lutheran ChurchIndependent Old Catholic Church of the Americas, TheIndian (Malankara) Orthodox Church(located in Kerala, India)Indian BrethrenIndian Evangelical Lutheran ChurchIndian Pentecostal Church of GodIndian ShakersInfinite Way, TheIntercontinental Church of God, TheInternational Christian ChurchInternational Churches of ChristInternational Circle of FaithICCC: International Council of Community ChurchesInternational Council of Unitarians and UniversalistsIHOPKC: International House of PrayerInternational Lutheran CouncilInternational Messianic Jewish AllianceInternational Pentecostal Church of ChristInternational Pentecostal Holiness ChurchInterstate & Foreign Landmark Missionary Baptist AssociationIreland Yearly MeetingItalo-Albanian Catholic Church ; a.k.a. Italo-Greek Catholic ChurchJacobite Syrian Christian Church (located in Kerala, India)Japan Immanuel General MissionJapan Lutheran ChurchJapan Mennonite Brethren ConferenceJapanese Orthodox Church (autonomy not universally recognized)Jehovah's WitnessesJesus ArmyJesus MovementJews for JesusJeypore Evangelical Lutheran ChurchJHOP DC: Justice House of PrayerJHOP SD: Justice House of Prayer San DiegoKerait (split with Nestorian Church during the reign of Gregory (Nestorian Patriarch))Kerala BrethrenKimbanguist ChurchKingdom Identity MinistriesKiribati Protestant ChurchKnanaya Jacobites(located in Kerala, India)Kosovo Protestant Evangelical ChurchLaestadian Lutheran ChurchLakeland Revival (Florida Outpouring)Landmark Baptist ChurchLanka Lutheran ChurchLaPorte Church of ChristLatin ChurchLatter Day Church of Christ (Kingston Clan)Latvian Evangelical Lutheran Church in AmericaLatvian Orthodox Church (semi-autonomous)Laymen's Home Missionary MovementLectorium Rosicrucianum of Jan van Rijckenborgh/Catharose de PetriLiberal Catholic ChurchLiberty Baptist FellowshipLithuanian Evangelical Reformed ChurchLiving Church of GodLord's New Church Which Is Nova HierosolymaLusitanian Catholic Apostolic Evangelical Church (in Portugal)Lutheran Church of Australia (associate member)Lutheran Church of Australia (associate member)Lutheran Church of Central Africa Malawi ConferenceLutheran Church of Central Africa Zambia ConferenceLutheran Church of China (no longer in existence)Lutheran Church—CanadaLutheran Church—Hong Kong SynodLutheran Church-InternationalLutheran Church – Missouri SynodLutheran Congregations in Mission for Christ (United States)Lutheran Evangelical Protestant Church (United States)Lutheran Ministerium and Synod - USALutheran World FederationMacedonian Catholic ChurchMacedonian Orthodox ChurchMacedonian Orthodox Church (autonomy not universally recognized)MakuyaMalabar Independent Syrian Church (located in Kerala, India)Malagasy Lutheran ChurchMalankara Marthoma Syrian ChurchManipur Baptist ConventionMar Thoma ChurchMariavite ChurchMarkham-Waterloo Mennonite ConferenceMaronite Catholic ChurchMars Hill Bible ChurchMartinism of Louis Claude de Saint-Martin et al.Melkite Catholic ChurchMembers Church of God InternationalMennonite Brethren ChurchesMennonite Church CanadaMennonite Church in the NetherlandsMennonite Church USAMennonitesMessianic Israel AllianceMessianic Jewish Alliance of AmericaMethernithaMethodist Church of Fiji and RotumaMethodist Church of Great BritainMethodist Church of MalaysiaMethodist Church of New ZealandMethodist Church of Southern AfricaMetropolis of BessarabiaMetropolitan Community ChurchesMinistries of His GloryMinistries Without BordersMission Exchange (formerly the Evangelical Fellowship of Missions Agencies)Mission of Full Gospel - Christian Open DoorMissionary Church (North Central District)Moldovan Orthodox Church (autonomy not universally recognized)Molokans (began with 16th century Protestants from 11th century partial Kerait reunion with Nestorian Church)Montenegrin Orthodox ChurchMoravian ChurchMosaic House of PrayerMost Holy Church of God in Christ JesusMyanmar Baptist ConventionNagaland Baptist Church CouncilNational Association of Congregational Christian Churches (America)National Association of EvangelicalsNational Association of Free Will BaptistsNational Baptist Convention of America, Inc.National Baptist Convention, USA, Inc.National Baptist Evangelical Life and Soul Saving Assembly of the U.S.A.National Camp Meeting Association for Christian Holiness (renamed)National Catholic Church of AmericaNational Council of ChurchesNational Council of the Churches of Christ in the USANational Evangelical Presbyterian Church of GuatemalaNational Holiness Association (renamed)National Missionary Baptist Convention of AmericaNational Presbyterian Church in ChileNational Presbyterian Church in MexicoNational Primitive Baptist Convention of the U.S.A.National Union of Independent Reformed Evangelical Churches of FranceNative American ChurchNauru Congregational ChurchNavigators, TheNebraska AmishNetherlands Reformed ChurchesNetherlands Reformed CongregationsNew Apostolic ChurchNew England Evangelical Baptist FellowshipNew Foundation FellowshipNew FrontiersNew Frontiers (formerly New Frontiers International)New Life ChurchesNew Life Fellowship AssociationNew Monasticism related CommunitiesNigeria Reformed ChurchNigerian Baptist ConventionNippon Sei Ko Kai (Japan)North American Baptist ConferenceNorth Bank Baptist Christian AssociationNorthern Evangelical Lutheran ChurchNorwegian Baptist UnionNorwegian-Danish Evangelical Free Church Association (merged)Old Apostolic ChurchOld Baptist UnionOld Catholic ChurchOld Catholic Church in EuropeOld Catholic Church of AmericaOld Catholic Church in Germany (part of Anglican communion since 1931)Old Catholic Communion Of North America, TheOld Catholic Mariavite ChurchOld Catholic Union of UtrechtOld German Baptist BrethrenOld Order AmishOld Order German Baptist BrethrenOld Order MennonitesOld Order River BrethrenOld Regular BaptistOld Roman Catholic Church in AmericaOld Time Missionary BaptistOpen Bible Standard ChurchesOpen BrethrenOrder of Corporate Reunion Orthodox Anglican ChurchOrthodox Autocephalous Church of Albania (Albanian Orthodox Church)Orthodox-Catholic Church of AmericaOrthodox Christian Reformed ChurchOrthodox Church in America (autocephaly not universally recognized)Orthodox Ohrid ArchbishopricOrthodox Presbyterian ChurchPalmarian Catholic ChurchPanacea SocietyParkway House of PrayerPastoral Bible InstitutePatriarchal Exarchate for Orthodox Parishes of Russian Tradition in Western Europe PHC: Patrick Henry CollegePentecostal Assemblies of CanadaPentecostal Assemblies of CanadaPentecostal Assemblies of the WorldPentecostal Charismatic Peace FellowshipPentecostal Church of GodPentecostal Free Will Baptist ChurchPentecostal Mission, ThePhiladelphia Church of GodPhilippine Independent ChurchPilgrims of ArèsPlymouth BrethrenPolish Brethren (extinct as a modern and distinct group)Polish National Catholic ChurchPolish Orthodox ChurchPolish Reformed ChurchPontifical Council for Promoting Christian UnityPotter's House Christian FellowshipPrairie Centre for EcumenismPresbyterian Church (USA)Presbyterian Church in AmericaPresbyterian Church in CanadaPresbyterian Church in ChilePresbyterian Church in HondurasPresbyterian Church in IrelandPresbyterian Church in Korea (HapDong)Presbyterian Church in Korea (Koshin)Presbyterian Church in Korea (TongHap)Presbyterian Church in LiberiaPresbyterian Church in MalaysiaPresbyterian Church in SingaporePresbyterian Church in SudanPresbyterian Church in TaiwanPresbyterian Church in UgandaPresbyterian Church of AfricaPresbyterian Church of Aotearoa New ZealandPresbyterian Church of AustraliaPresbyterian Church of BelizePresbyterian Church of BrazilPresbyterian Church of East AfricaPresbyterian Church of Eastern AustraliaPresbyterian Church of GhanaPresbyterian Church of IndiaPresbyterian Church of MozambiquePresbyterian Church of NigeriaPresbyterian Church of PakistanPresbyterian Church of Wales (also a Methodist church)Presbyterian Reformed Church (Australia)Presbyterian Reformed Church (North America)Primitive BaptistPrimitive Methodist ChurchProcess Church of The Final Judgment, The (The Process)Progressive BaptistProgressive National Baptist ConventionProtestant Church in the NetherlandsProtestant Church in the NetherlandsProtestant Reformed Christian Church in CroatiaProtestant Reformed Church of LuxembourgProtestant Reformed Churches in AmericaProvince de L'Eglise Anglicane Du CongoRastafari movementRedeemed Christian Church of GodReformed BaptistReformed Christian Church in CroatiaReformed Christian Church in SerbiaReformed Church in AmericaReformed Church in AustriaReformed Church in HungaryReformed Church in LatviaReformed Church in RomaniaReformed Church in the United StatesReformed Church in TranscarpathiaReformed Church of Christ in NigeriaReformed Church of East AfricaReformed Church of FranceReformed Churches in the NetherlandsReformed Churches in the Netherlands (Liberated)Reformed Churches of New ZealandReformed Churches of New ZealandReformed Congregational Churches (Marshall Islands)Reformed Episcopal ChurchReformed Evangelical Church in MyanmarReformed MennoniteReformed Presbyterian Church – Hanover PresbyteryReformed Presbyterian Church General AssemblyReformed Presbyterian Church in the United StatesReformed Presbyterian Church of AustraliaReformed Presbyterian Church of IrelandReformed Presbyterian Church of MalawiReformed Presbyterian Church of North AmericaReformed Presbyterian Church of ScotlandReformed Synod of DenmarkRegular BaptistRegular Baptist Churches, General Association ofReligious ScienceRemnant Church of Jesus Christ of Latter Day SaintsRenewed Presbyterian Church in BrazilRestoration Church of Jesus ChristRestoration Church of Jesus Christ of Latter Day SaintsRestored Apostolic Mission ChurchRestored Church of Jesus Christ (Eugene O. Walton)Restored Reformed ChurchRevival Centres InternationalRevival Fellowship, TheRiver BrethrenRiver MennonitesRomanian Catholic ChurchRomanian Orthodox ChurchRosicrucian Fellowship of Max Heindel, TheRussian Catholic ChurchRussian Old BelieversRussian Orthodox ChurchRussian Orthodox Church Outside Russia (semi-autonomous; not universally recognized)Ruthenian Catholic Church ; usually called the "Byzantine Catholic Church" in the United StatesSabbath Rest Advent ChurchSaddleback ChurchSaint Catherine's Monastery (considered autocephalous by some)St. John XXIII Independent Catholic ChurchSalvation Army, The (USA)Salvation Army, The (Canada & Bermuda)Samavesam of Telugu Baptist ChurchesSanteríaSanto DaimeSchwarzenau BrethrenSchwenkfelder ChurchScottish Episcopal ChurchSeicho-no-IeSeparate BaptistSeparate Baptists in ChristSerbian Orthodox ChurchSeventh Day Adventist Reform MovementSeventh Day BaptistSeventh Day BaptistsSeventh Day Christians - Norway (Syvende dags Kristne)Seventh-day Adventist ChurchSeventh-Day Evangelist ChurchSeventh-Day MennonitesShakers (United Society of Shakers in Maine, USA)Shiloh Youth Revival CentersShorter UniversitySimalungun Protestant Christian ChurchSlovak Greek Catholic ChurchSocial BrethrenSocietas Rosicruciana by MasonsSociety of Ordained ScientistsSocinianism (extinct as a modern and distinct group)Some QuakersSouth Andhra Lutheran ChurchSCC: South China ChurchSoutheast Conservative BaptistSouthern Baptist ConventionSouthern Baptists of TexasSouthern Episcopal ChurchSouthern Methodist ChurchSouthern Presbyterian Church (Australia)Sovereign Grace BaptistsSovereign Grace MinistriesSpanish Reformed Episcopal ChurchSpiritual BaptistSt. Thomas Evangelical ChurchStrict BaptistsStrigolnikiSubbotniks (split from Molokan Faith)Sudan Evangelical Presbyterian ChurchSwartzentruber AmishSwedenborgian Church of North AmericaSwedish Evangelical Free Church (merged)Swiss Mennonite ConferenceSyriac Catholic ChurchSyriac Orthodox ChurchSyro-Malabar Catholic ChurchSyro-Malankara Catholic ChurchTaizé CommunityTamil Evangelical Lutheran ChurchToronto BlessingTrue and Living Church of Jesus Christ of Saints of the Last Days, TheTrue Catholic ChurchTrue Jesus ChurchTwo by Twos ("Christian Conventions")Two-Seed-in-the-Spirit Predestinarian BaptistsUkrainian Greek Catholic ChurchUkrainian Lutheran ChurchUkrainian Orthodox Church (Moscow Patriarchate)Ukrainian Orthodox Church of the USAUmbandaUnification ChurchUnion d'?glises baptistes fran?aises au CanadaUnion of Evangelical Congregational Churches in BrazilUnion of Evangelical Congregational Churches in BulgariaUnion of Messianic Jewish CongregationsUnion of Nazarene Yisraelite CongregationsUnitarian Christian Emerging ChurchUnitarian Universalist AssociationUnitarian Universalist Society of SpainUnitarisk KirkesamfundUnited American Free Will Baptist ChurchUnited American Free Will Baptist ConferenceUnited Apostolic ChurchUnited BaptistUnited Baptist Convention of the Atlantic ProvincesUnited Christian ChurchUnited Church in Jamaica and the Cayman IslandsUnited Church in Papua New Guinea and the Solomon IslandsUnited Church in the Solomon IslandsUnited Church of CanadaUCC: United Church of ChristUnited Church of Christ in the PhilippinesUnited Church of Christ-Congregational in the Marshall IslandsUnited Church of GodUnited Congregational Church of Southern AfricaUnited Episcopal Church of North AmericaUnited Free Church of ScotlandUnited Free Will BaptistUnited Gospel TabernaclesUnited Holy Church of AmericaUnited House of Prayer for All People (of the Church on the Rock of the Apostolic Faith)United Methodist ChurchUnited Pentecostal Church InternationalUnited Pentecostal Church InternationalUnited Presbyterian Church of North AmericaUnited Presbyterian Church of PakistanUnited Reformed ChurchUnited Reformed Church in CongoUnited Reformed Churches in North AmericaUnited Seventh-Day BrethrenUnited Zion ChurchUniting Church in AustraliaUniting Presbyterian Church in Southern AfricaUniting Reformed Church in Southern AfricaUnity ChurchUnity Gospel House of PrayerUnity of the BrethrenUniversal AllianceUniversal Foundation for Better LivingUniversal LifeUpper Cumberland Presbyterian ChurchUS Conference of Mennonite Brethren ChurchesUS Mennonite BrethrenUtraquistsValentinianismVineyard Churches UK and IrelandVineyard USAVodouVoice of Healing movementWaldensian Evangelical ChurchWay International, TheWelsh Methodist revivalWelsh RevivalWengerites Wesleyan Church, TheWesleyan Holiness ConsortiumWesleyan Holiness Study ProjectWestboro Baptist ChurchWestminster Presbyterian Church in the United StatesWestminster Presbyterian Church of AustraliaWheaton CollegeWillow Creek Community ChurchWisconsin Evangelical Lutheran Synod (United States)World Alliance of Reformed ChurchesWorld Baptist FellowshipWorld Communion of Reformed ChurchesWorld Council of ChurchesWorld Methodist CouncilWorld Mission Society Church of GodWorld Student Christian FederationWCCAC: Worldwide Council of Catholic Apostolic ChurchesXenos Chistian FellowshipYehowists (aka Yehowists-Ilyinites, Russian JehovistsYoung Rite, TheYouth with a MissionZen Zion Coptic Orthodox of Reformed RastafarianismZion Christian Church (Arlington Heights, IL)Zion Christian Church (Durham, NC)Zion Christian Church (Pittsburg, PA)ZCC: Zion Christian Church (South Africa)Zion Christian Church (Troy, MI)Zion Primitive Baptist ChurchZion Rest Primitive Baptist ChurchGeneral documents (alphabetic order)Select index INDEX \c "1" \z "1033" 95 Theses of Luther (1517)text, 32Abstract of Principles for Southern Baptist Seminary (1858)text, 98Affirmation of St. Louis (1977), 170text, 162Anglican Communion Covenant (2009), 178text, 125Apostles’ Creed, 31, 46, 127, 139, 152, 164, 169, 170, 171, 172, 178, 181, 188, 314, 315, 353, 451text, 248, 305, 309Athanasian Creed, 139, 164, 170text, 249Barmen Declarationtext, 368Basis of Union (Congregational Christian Churches and Evangelical and Reformed Church)text, 370Cardinal Principles of the Christian Churchtext 5 principles, 350text 6 principles, 350Chicago Statement on Biblical Hermeneutics (1982), 451text, 112Chicago Statement on Biblical Inerrancy (1978), 451text, 104Declaration of Utrecht (1889), 188, 291text, 102Definition of the Council of Chalcedontext, 307Evangelical Catechismtext, 352Fourteen Theses of the Old Catholic Union Conference at Bonn (1874), 188, 291text, 100God’s Plan of Salvationtext, 26, 304Heidelberg Catechismtext, 316House of Prayer Statement of Faith, 245text, 246Jesus Christ is Head of the Churchtext, 26, 303Kansas City Statement of Faithtext, 350Martin Luther's Small Catechismtext, 308Nicene- Constantinopolitan Creed. See Nicene CreedNicene Creed, 127, 139, 161, 164, 169, 170, 171, 172, 178, 188, 292, 451text, 156, 184, 248, 305Old Catholic Agreement on the Filioque Controversy, 188Schleitheim Confession of Faith (1527)text, 37Social Creed for the 21st Centurytext, 185Song of the Self-Emptying of Christtext, 26, 302Statement of Union (1911), 188Study Catechism 1998 of the Presbyterian Church (U.S.A.)text, 375text needed, 29, 37, 188, 189, 191, 192Waldenses Confession of Faith (1544)text, 45Westminster Confession of Faith (1646), 48, 152text, 250Westminster Larger Catechism (1647), 97, 152Westminster Shorter Catechism (1646-7), 97, 152Wismar Articles (1554)text, 46General DocumentsBiblical CreedsThe ShemaDeuteronomy 6:4-9, 11:13-21; Numbers 15:37-41{{dtext ref=Dt 6:4-9 | filter=bible-text-and-verses-paragraphed}}{{dtext ref=Dt 11:13-21 | filter=bible-text-and-verses-paragraphed}}{{dtext ref=Nm 15:37-41 | filter=bible-text-and-verses-paragraphed}}The Confession of the Isrealites1 Kings 18:39{{dtext ref=1 Kgs 18:39 | filter=bible-text-and-verses-paragraphed}}The Confession of PeterMatthew 16:16; John 6:68-69{{dtext ref=Mt 16:16 | filter=bible-text-and-verses-paragraphed}}{{dtext ref=Jn 6:68 | filter=bible-text-and-verses-paragraphed}}The Baptismal FormulaMatthew 28:19{{dtext ref=Mt 28:19 | filter=bible-text-and-verses-paragraphed}}Jesus CreedBasis: Deuteronomy 6:4-9; Leviticus 19:18Creed: Mark 12:29-31{{dtext ref=Mk 12:29-31 | filter=bible-text-and-verses-paragraphed}}The Confession of NathanaelJohn 1:49{{dtext ref=Jn 1:49 | filter=bible-text-and-verses-paragraphed}}The Confession of ThomasJohn 20:28{{dtext ref=Jn 20:28| filter=bible-text-and-verses-paragraphed}}The Confession of the EunuchActs 8:36-37{{dtext ref=Ac 8:36-37 | filter=bible-text-and-verses-paragraphed}}The Confession of the JailerActs 16:31{{dtext ref=Ac 16:31 | filter=bible-text-and-verses-paragraphed}}One God and One Lord1 Corinthians 8:6{{dtext ref=1 Co 8:6 | filter=bible-text-and-verses-paragraphed}}The Confession of the Holy Spirit1 Corinthians 12:3{{dtext ref=1 Co 12:3 | filter=bible-text-and-verses-paragraphed}}Easter’s Earliest Creed1 Corinthians 15:3-8{{dtext ref=1 Cor 15:3-8 | filter=bible-text-and-verses-paragraphed}}God’s Plan of Salvation XE "God’s Plan of Salvation:text" Ephesians 1:3-14{{dtext ref=Eph 1:3-14 | filter=bible-text-and-verses-paragraphed}}Song of the Self-Emptying of Christ XE "Song of the Self-Emptying of Christ:text" Philippians 2:1-11{{dtext ref=Phil 2:1-11 | filter=bible-text-and-verses-paragraphed}}Jesus Christ is Head of the Church XE "Jesus Christ is Head of the Church:text" Colossians 1:15-20{{dtext ref=Colossians-1:15-20 | filter=bible-text-and-verses-paragraphed}}The Mystery of Godliness1 Timothy 3:16{{dtext ref=1 Tim 3:16 | filter=bible-text-and-verses-paragraphed}}The Elementary ArticlesHebrews 6:1-2{{dtext ref=Heb 6:1-2 | filter=bible-text-and-verses-paragraphed}}The Confession of the Spirits1 John 4:2{{dtext ref=1 John 4:2 | filter=bible-text-and-verses-paragraphed}}c. 60-150 The Didache107 Epistola ad Trallianosc. 140-150 The Apostles’ Creedc. 150 The Creed of Polycarp of Smyrma155 The Creeds of Justin Martyrc. 170-236 The Creeds of Hippolytusc. 180-200 Confession of the Presbyters of Smyrna against Noetus c. 182-188 Irenaeus of Lyons: Rule of Faith200 Tertullian and the Rule of Faith2nd century Old Roman (Early Apostles’ Creed)2nd-7th century Apostles’ Creed2nd century The Creed of Aristides of Athensc. 200-350 The Dêr Balyzeh Papyrusc. 250 Cyprian, Bishop of Carthage: Epistle to Magnusc. 250 Novatian of Romec. 270 Gregory Thaumaturgus of Neocaesareac. 270 Origen of Alexandria300 Lucian of Antioch4th-5th century The Testamentum Dominic. 307-309 Rufunus on the Creed of Aquileiac. 320 Private Creed of Ariusc. 321-324 The Creed of Alexander of Alexandria text needed XE "text needed" 324 Constantine of Alexander and Arius325 Nicene Creed325 Eusebius of Caesarea325 First Synod of Antiochc. 328 Creeds of Arius and Euzoiusbefore 341 Apostles’ Creed: Old Roman341 Second Synod of Antioch343 The Western Creed of Sardica344 Fifth Arian Confession (Macrostich)c. 350 The Baptismal Creed of Jerusalemc. 350 Cyril of Jerusalemc. 350-380 Apostolic Constitutionsc. 350-428 The Creed of Theodore of Mopsuestiac. 350 Apostle’s Creed: Old Italian351 Sixth Arian Confession (First Sirmium Confession)1120 Waldenses Confession of FaithSource: (reproducing Jone’s Church History)1. We believe and firmly maintain all that is contained in the twelve articles of the symbol, commonly called the apostles' creed XE "Apostles’ Creed" , and we regard as heretical whatever is inconsistent with the said twelve articles. 2. We believe that there is one God - the Father, Son, and Holy Spirit. 3. We acknowledge for sacred canonical scriptures the books of the Holy Bible. (Here follows the title of each, exactly conformable to our received canon, but which it is deemed, on that account, quite unnecessary to particularize.) 4. The books above-mentioned teach us: That there is one GOD, almighty, unbounded in wisdom, and infinite in goodness, and who, in His goodness, has made all things. For He created Adam after His own image and likeness. But through the enmity of the Devil, and his own disobedience, Adam fell, sin entered into the world, and we became transgressors in and by Adam. 5. That Christ had been promised to the fathers who received the law, to the end that, knowing their sin by the law, and their unrighteousness and insufficiency, they might desire the coming of Christ to make satisfaction for their sins, and to accomplish the law by Himself. 6. That at the time appointed of the Father, Christ was born - a time when iniquity everywhere abounded, to make it manifest that it was not for the sake of any good in ourselves, for all were sinners, but that He, who is true, might display His grace and mercy towards us. 7. That Christ is our life, and truth, and peace, and righteousness - our shepherd and advocate, our sacrifice and priest, who died for the salvation of all who should believe, and rose again for their justification. 8. And we also firmly believe, that there is no other mediator, or advocate with God the Father, but Jesus Christ. And as to the Virgin Mary, she was holy, humble, and full of grace; and this we also believe concerning all other saints, namely, that they are waiting in heaven for the resurrection of their bodies at the day of judgment. 9. We also believe, that, after this life, there are but two places - one for those that are saved, the other for the damned, which [two] we call paradise and hell, wholly denying that imaginary purgatory of Antichrist, invented in opposition to the truth. 10. Moreover, we have ever regarded all the inventions of men [in the affairs of religion] as an unspeakable abomination before God; such as the festival days and vigils of saints, and what is called holy-water, the abstaining from flesh on certain days, and such like things, but above all, the masses. 11. We hold in abhorrence all human inventions, as proceeding from Antichrist, which produce distress (Alluding probably to the voluntary penances and mortification imposed by the Catholics on themselves), and are prejudicial to the liberty of the mind. 12 We consider the Sacraments as signs of holy things, or as the visible emblems of invisible blessings. We regard it as proper and even necessary that believers use these symbols or visible forms when it can be done. Notwithstanding which, we maintain that believers may be saved without these signs, when they have neither place nor opportunity of observing them. 13. We acknowledge no sacraments [as of divine appointment] but baptism and the Lord's supper. 14. We honour the secular powers, with subjection, obedience, promptitude, and payment. 1517 95 Theses of Luther XE "95 Theses of Luther (1517):text" aka Disputatio pro Declaratione Virtutis IndulgentiarumLatin textSource: from D. Martin Luthers Werke: Kritische Gesammtausgabe 1. Band (Weimar: Hermann Boehlau, 1883). pp. 233-238.Amore et studio elucidande veritatis hec subscripta disputabuntur Wittenberge, Presidente R. P. Martino Lutther, Artium et S. Theologie Magistro eiusdemque ibidem lectore Ordinario. Quare petit, ut qui non possunt verbis presentes nobiscum disceptare agant id literis absentes. In nomine domini nostri Hiesu Christi. Amen. 1. Dominus et magister noster Iesus Christus dicendo `Penitentiam agite &c.' omnem vitam fidelium penitentiam esse voluit. 2. Quod verbum de penitentia sacramentali (id est confessionis et satisfactionis, que sacerdotum ministerio celebratur) non potest intelligi. 3. Non tamen solam intendit interiorem, immo interior nulla est, nisi foris operetur varias carnis mortificationes. 4. Manet itaque pena, donec manet odium sui (id est penitentia vera intus), scilicet usque ad introitum regni celorum. 5. Papa non vult nec potest ullas penas remittere preter eas, quas arbitrio vel suo vel canonum imposuit. 6. Papa non potest remittere ullam culpam nisi declarando, et approbando remissam a deo Aut certe remittendo casus reservatos sibi, quibus contemptis culpa prorsus remaneret. 7. Nulli prorus remittit deus culpam, quin simul eum subiiciat humiliatum in omnibus sacerdoti suo vicario. 8. Canones penitentiales solum viventibus sunt impositi nihilque morituris secundum eosdem debet imponi. 9. Inde bene nobis facit spiritus sanctus in papa excipiendo in suis decretis semper articulum mortis et necessitatis. 10. Indocte et male faciunt sacerdotes ii, qui morituris penitentias canonicas in purgatorium reservant. 11. Zizania illa de mutanda pena Canonica in penam purgatorii videntur certe dormientibus episcopis seminata. 12. Olim pene canonice non post, sed ante absolutionem imponebantur tanquam tentamenta vere contritionis. 13. Morituri per mortem omnia solvunt et legibus canonum mortui iam sunt, habentes iure earum relaxationem. 14. Imperfecta sanitas seu charitas morituri necessario secum fert magnum timorem, tantoque maiorem, quanto minor fuerit ipsa. 15. Hic timor et horror satis est se solo (ut alia taceam) facere penam purgatorii, cum sit proximus desperationis horrori. 16. Videntur infernus, purgaturium, celum differre, sicut desperatio, prope desperatio, securitas differunt. 17. Necessarium videtur animabus in purgatorio sicut minni horrorem ita augeri charitatem. 18. Nec probatum videtur ullis aut rationibus aut scripturis, quod sint extra statum meriti seu augende charitatis. 19. Nec hoc probatum esse videtur, quod sint de sua beatitudine certe et secure, saltem omnes, licet nos certissimi simus. 20. Igitur papa per remissionem plenariam omnium penarum non simpliciter omnium intelligit, sed a seipso tantummodo impositarum. 21. Errant itaque indulgentiarum predicatores ii, qui dicunt per pape indulgentias hominem ab omni pena solvi et salvari. 22. Quin nullam remittit animabus in purgatorio, quam in hac vita debuissent secundum Canones solvere. 23. Si remissio ulla omnium omnino penarum potest alicui dari, certum est eam non nisi perfectissimis, i.e. paucissimis, dari. 24. Falli ob id necesse est maiorem partem populi per indifferentem illam et magnificam pene solute promissionem. 25. Qualem potestatem habet papa in purgatorium generaliter, talem habet quilibet Episcopus et Curatus in sua diocesi et parochia specialiter. 1. [26] Optime facit papa, quod non potestate clavis (quam nullam habet) sed per modum suffragii dat animabus remissionem. 2. [27] Hominem predicant, qui statim ut iactus nummus in cistam tinnierit evolare dicunt animam. 3. [28] Certum est, nummo in cistam tinniente augeri questum et avariciam posse: suffragium autem ecclesie est in arbitrio dei solius. 4. [29] Quis scit, si omnes anime in purgatorio velint redimi, sicut de s. Severino et Paschali factum narratur. 5. [30] Nullus securus est de veritate sue contritionis, multominus de consecutione plenarie remissionis. 6. [31] Quam rarus est vere penitens, tam rarus est vere indulgentias redimens, i. e. rarissimus. 7. [32] Damnabuntur ineternum cum suis magistris, qui per literas veniarum securos sese credunt de sua salute. 8. [33] Cavendi sunt nimis, qui dicunt venias illas Pape donum esse illud dei inestimabile, quo reconciliatur homo deo. 9. [34] Gratie enim ille veniales tantum respiciunt penas satisfactionis sacramentalis ab homine constitutas. 10. [35] Non christiana predicant, qui docent, quod redempturis animas vel confessionalia non sit necessaria contritio. 11. [36] Quilibet christianus vere compunctus habet remissionem plenariam a pena et culpa etiam sine literis veniarum sibi debitam. 12. [37] Quilibet versus christianus, sive vivus sive mortuus, habet participationem omnium bonorum Christi et Ecclesie etiam sine literis veniarum a deo sibi datam. 13. [38] Remissio tamen et participatio Pape nullo modo est contemnenda, quia (ut dixi) est declaratio remissionis divine. 14. [39] Difficillimum est etiam doctissimis Theologis simul extollere veniarum largitatem et contritionis veritatem coram populo. 15. [40] Contritionis veritas penas querit et amat, Veniarum autem largitas relaxat et odisse facit, saltem occasione. 16. [41] Caute sunt venie apostolice predicande, ne populus false intelligat eas preferri ceteris bonis operibus charitatis. 17. [42] Docendi sunt christiani, quod Pape mens non est, redemptionem veniarum ulla ex parte comparandam esse operibus misericordie. 18. [43] Docendi sunt christiani, quod dans pauperi aut mutuans egenti melius facit quam si venias redimereet. 19. [44] Quia per opus charitatis crescit charitas et fit homo melior, sed per venias non fit melior sed tantummodo a pena liberior. 20. [45] Docendi sunt christiani, quod, qui videt egenum et neglecto eo dat pro veniis, non idulgentias Pape sed indignationem dei sibi vendicat. 21. [46] Docendi sunt christiani, quod nisi superfluis abundent necessaria tenentur domui sue retinere et nequaquam propter venias effundere. 22. [47] Docendi sunt christiani, quod redemptio veniarum est libera, non precepta. 23. [48] Docendi sunt christiani, quod Papa sicut magis eget ita magis optat in veniis dandis pro se devotam orationem quam promptam pecuniam. 24. [49] Docendi sunt christiani, quod venie Pape sunt utiles, si non in cas confidant, Sed nocentissime, si timorem dei per eas amittant. 25. [50] Docendi sunt christiani, quod si Papa nosset exactiones venialium predicatorum, mallet Basilicam s. Petri in cineres ire quam edificari cute, carne et ossibus ovium suarum. 1. [51] Docendi sunt christiani, quod Papa sicut debet ita vellet, etiam vendita (si opus sit) Basilicam s. Petri, de suis pecuniis dare illis, a quorum plurimis quidam concionatores veniarum pecuniam eliciunt. 2. [52] Vana est fiducia salutis per literas veniarum, etiam si Commissarius, immo Papa ipse suam animam pro illis impigneraret. 3. [53] Hostes Christi et Pape sunt ii, qui propter venias predicandas verbum dei in aliis ecclesiis penitus silere iubent. 4. [54] Iniuria fit verbo dei, dum in eodem sermone equale vel longius tempus impenditur veniis quam illi. 5. [55] Mens Pape necessario est, quod, si venie (quod minimum est) una campana, unis pompis et ceremoniis celebrantur, Euangelium (quod maximum est) centum campanis, centum pompis, centum ceremoniis predicetur. 6. [56] Thesauri ecclesie, unde Pape dat indulgentias, neque satis nominati sunt neque cogniti apud populum Christi. 7. [57] Temporales certe non esse patet, quod non tam facile eos profundunt, sed tantummodo colligunt multi concionatorum. 8. [58] Nec sunt merita Christi et sanctorum, quia hec semper sine Papa operantur gratiam hominis interioris et crucem, mortem infernumque exterioris. 9. [59] Thesauros ecclesie s. Laurentius dixit esse pauperes ecclesie, sed locutus est usu vocabuli suo tempore. 10. [60] Sine temeritate dicimus claves ecclesie (merito Christi donatas) esse thesaurum istum. 11. [61] Clarum est enim, quod ad remissionem penarum et casuum sola sufficit potestas Pape. 12. [62] Verus thesaurus ecclesie est sacrosanctum euangelium glorie et gratie dei. 13. [63] Hic autem est merito odiosissimus, quia ex primis facit novissimos. 14. [64] Thesaurus autem indulgentiarum merito est gratissimus, quia ex novissimis facit primos. 15. [65] Igitur thesauri Euangelici rhetia sunt, quibus olim piscabantur viros divitiarum. 16. [66] Thesauri indulgentiarum rhetia sunt, quibus nunc piscantur divitias virorum. 17. [67] Indulgentie, quas concionatores vociferantur maximas gratias, intelliguntur vere tales quoad questum promovendum. 18. [68] Sunt tamen re vera minime ad gratiam dei et crucis pietatem comparate. 19. [69] Tenentur Episcopi et Curati veniarum apostolicarum Commissarios cum omni reverentia admittere. 20. [70] Sed magis tenentur omnibus oculis intendere, omnibus auribus advertere, ne pro commissione Pape sua illi somnia predicent. 21. [71] Contra veniarum apostolicarum veritatem qui loquitur, sit ille anathema et maledictus. 22. [72] Qui vero, contra libidinem ac licentiam verborum Concionatoris veniarum curam agit, sit ille benedictus. 23. [73] Sicut Papa iuste fulminat eos, qui in fraudem negocii veniarum quacunque arte machinantur, 24. [74] Multomagnis fulminare intendit eos, qui per veniarum pretextum in fraudem sancte charitatis et veritatis machinantur, 25. [75] Opinari venias papales tantas esse, ut solvere possint hominem, etiam si quis per impossibile dei genitricem violasset, Est insanire. 1. [76] Dicimus contra, quod venie papales nec minimum venialium peccatorum tollere possint quo ad culpam. 2. [77] Quod dicitur, nec si s. Petrus modo Papa esset maiores gratias donare posset, est blasphemia in sanctum Petrum et Papam. 3. [78] Dicimus contra, quod etiam iste et quilibet papa maiores habet, scilicet Euangelium, virtutes, gratias, curationum &c. ut 1. Co. XII. 4. [79] Dicere, Crucem armis papalibus insigniter erectam cruci Christi equivalere, blasphemia est. 5. [80] Rationem reddent Episcopi, Curati et Theologi, Qui tales sermones in populum licere sinunt. 6. [81] Facit hec licentiosa veniarum predicatio, ut nec reverentiam Pape facile sit etiam doctis viris redimere a calumniis aut certe argutis questionibus laicorm. 7. [82] Scilicet. Cur Papa non evacuat purgatorium propter sanctissimam charitatem et summam animarum necessitatem ut causam omnium iustissimam, Si infinitas animas redimit propter pecuniam funestissimam ad structuram Basilice ut causam levissimam? 8. [83] Item. Cur permanent exequie et anniversaria defunctorum et non reddit aut recipi permittit beneficia pro illis instituta, cum iam sit iniuria pro redemptis orare? 9. [84] Item. Que illa nova pietas Dei et Pape, quod impio et inimico propter pecuniam concedunt animam piam et amicam dei redimere, Et tamen propter necessitatem ipsius met pie et dilecte anime non redimunt eam gratuita charitate? 10. [85] Item. Cur Canones penitentiales re ipsa et non usu iam diu in semet abrogati et mortui adhuc tamen pecuniis redimuntur per concessionem indulgentiarum tanquam vivacissimi? 11. [86] Item. Cur Papa, cuius opes hodie sunt opulentissimis Crassis crassiores, non de suis pecuniis magis quam pauperum fidelium struit unam tantummodo Basilicam sancti Petri? 12. [87] Item. Quid remittit aut participat Papa iis, qui per contritionem perfectam ius habent plenarie remissionis et participationis? 13. [88] Item. Quid adderetur ecclesie boni maioris, Si Papa, sicut semel facit, ita centies in die cuilibet fidelium has remissiones et participationes tribueret? 14. [89] Ex quo Papa salutem querit animarum per venias magis quam pecunias, Cur suspendit literas et venias iam olim concessas, cum sint eque efficaces? 15. [90] Hec scrupulosissima laicorum argumenta sola potestate compescere nec reddita ratione diluere, Est ecclesiam et Papam hostibus ridendos exponere et infelices christianos facere. 16. [91] Si ergo venie secundum spiritum et mentem Pape predicarentur, facile illa omnia solverentur, immo non essent. 17. [92] Valeant itaque omnes illi prophete, qui dicunt populo Christi `Pax pax,' et non est pax. 18. [93] Bene agant omnes illi prophete, qui dicunt populo Christi `Crux crux,' et non est crux. 19. [94] Exhortandi sunt Christiani, ut caput suum Christum per penas, mortes infernosque sequi studeant, 20. [95] Ac sic magis per multas tribulationes intrare celum quam per securitatem pacis confidant. 1524 The Evangelical Counsel of Ansbach text needed XE "text needed" 1527 The Schleitheim Confession of Faith XE "Schleitheim Confession of Faith (1527):text" aka Brüderliche Vereinigung aka The Schleitheim Brotherly UnionTranslation of J. C. WengerSource: , a reprint of The Mennonite Quarterly Review, XIX, 4 (October, 1945), 247-253.Beloved brethren and sisters in the Lord: First and supremely we are always concerned for your consolation and the assurance of your conscience (which was previously misled) so that ... you may turn again to the true implanted members of Christ, who have been armed through patience and knowledge of themselves, and have therefore again been united with us in the strength of a godly Christian spirit and zeal for God. ...Dear brethren and sisters, we who have been assembled in the Lord at Schleitheim on the Border, make known in points and articles to all who love God that as concerns us we are of one mind to abide in the Lord as God's obedient children, [His] sons and daughters, we who have been and shall be separated from the world in everything, [and] completely at peace. To God alone be praise and glory without the contradiction of any brethren. In this we have perceived the oneness of the Spirit of our Father and of our common Christ with us. For the Lord is the Lord of peace and not of quarreling, as Paul points out. That you may understand in what articles this has been formulated you should observe and note [the following]....? The articles which we discussed and on which we were of one mind are these:1. Baptism2. The Ban [Excommunication]3. Breaking of Bread4. Separation from the Abomination5. Pastors in the Church6. The Sword7. The Oath. First. Observe concerning baptism: Baptism shall be given to all those who have learned repentance and amendment of life, and who believe truly that their sins are taken away by Christ, and to all those who walk in the resurrection of Jesus Christ, and wish to be buried with Him in death, so that they may be resurrected with Him, and to all those who with this significance request it [baptism] of us and demand it for themselves. This excludes all infant baptism, the highest and chief abomination of the pope. In this you have the foundation and testimony of the apostles. Mt. 28, Mk. 16, Acts 2, 8, 16, 19. This we wish to hold simply, yet firmly and with assurance.? Second. On the Ban [Excommunication]. We are agreed as follows The ban shall be employed with all those who have given themselves to the Lord, to walk in His commandments, and with all those who are baptized into the one body of Christ and who are called brethren or sisters, and yet who slip sometimes and fall into error and sin, being inadvertently overtaken. The same shall be admonished twice in secret and the third time openly disciplined or banned according to the command of Christ. Mt. 18. But this shall be done according to the regulation of the Spirit (Mt. 5) before the breaking of bread, so that we may break and eat one bread, with one mind and in one love, and may drink of one cup.? Third. Eucharist or Communion: In the breaking of bread we are of one mind and are agreed [as follows]: All those who wish to break one bread in remembrance of the broken body of Christ, and all who wish to drink of one drink as a remembrance of the shed blood of Christ, shall be united beforehand by baptism in one body of Christ which is the church of God and whose Head is Christ. For as Paul points out we cannot at the same time be partakers of the Lord's table and the table of devils; we cannot at the same time drink the cup of the Lord and the cup of the devil. That is, all those who have fellowship with the dead works of darkness have no part in the light Therefore all who follow the devil and the world have no part with those who are called unto God out of the world. All who lie in evil have no part in the good.? Therefore it is and must be [thus]: Whoever has not been called by one God to one faith, to one baptism, to one Spirit, to one body, with all the children of God's church, cannot be made [into] one bread with them, as indeed must be done if one is truly to break bread according to the command of Christ. Fourth. On separation of the saved: A separation shall be made from the evil and from the wickedness which the devil planted in the world; in this manner, simply that we shall not have fellowship with them [the wicked] and not run with them in the multitude of their abominations. This is the way it is: Since all who do not walk in the obedience of faith, and have not united themselves with God so that they wish to do His will, are a great abomination before God, it is not possible for anything to grow or issue from them except abominable things. For truly all creatures are in but two classes, good and bad, believing and unbelieving, darkness and light, the world and those who [have come] out of the world, God's temple and idols, Christ and Belial; and none can have part with the other. To us then the command of the Lord is clear when He calls upon us to be separate from the evil and thus He will be our God and we shall be His sons and daughters. He further admonishes us to withdraw from Babylon and the earthly Egypt that we may not be partakers of the pain and suffering which the Lord will bring upon them. From this we should learn that everything which is not united with our God and Christ cannot be other than an abomination which we should shun and flee from. By this is meant all popish and antipopish works and church services, meetings and church attendance, drinking houses, civic affairs, the commitments [made in] unbelief and other things of that kind, which are highly regarded by the world and yet are carried on in flat contradiction to the command of God, in accordance with all the unrighteouness which is in the world. From all these things we shall be separated and have no part with them for they are nothing but an abomination, and they are the cause of our being hated before our Christ Jesus, Who has set us free from the slavery of the flesh and fitted us for the service of God through the Spirit Whom He has given us. Therefore there will also unquestionably fall from us the unchristian, devilish weapons of force -- such as sword, armor and the like, and all their use [either] for friends or against one's enemies I would like the records -- by virtue of the word of Christ, Resist not [him that is] evil.? Fifth. on pastors in the church of God: The pastor in the church of God shall, as Paul has prescribed, be one who out-and-out has a good report of those who are outside the faith. This office shall be to read, to admonish and teach, to warn, to discipline, to ban in the church, to lead out in prayer for the advancement of all the brethren and sisters, to lift up the bread when it is to be broken, and in all things to see to the care of the body of Christ, in order that it may be built up and developed, and the mouth of the slanderer be stopped. This one moreover shall be supported of the church which has chosen him, wherein he may be in need, so that he who serves the Gospel may live of the Gospel as the Lord has ordained. But if a pastor should do something requiring discipline, he shall not be dealt with except [on the testimony of] two or three witnesses. And when they sin they shall be disciplined before all in order that the others may fear. But should it happen that through the cross this pastor should be banished or led to the Lord [through martyrdom] another shall be ordained in his place in the same hour so that God's little flock and people may not be destroyed.? Sixth. concerning the sword: The sword is ordained of God outside the perfection of Christ. It punishes and puts to death the wicked, and guards and protects the good. In the Law the sword was ordained for the punishment of the wicked and for their death, and the same [sword] is [now] ordained to be used by the worldly magistrates.? In the perfection of Christ, however, only the ban is used for a warning and for the excommunication of the one who has sinned, without putting the flesh to death, -- simply the warning and the command to sin no more. Now it will be asked by many who do not recognize [this as] the will of Christ for us, whether a Christian may or should employ the sword against the wicked for the defence and protection of the good, or for the sake of love. Our reply is unanimously as follows: Christ teaches and commands us to learn of Him, for He is meek and lowly in heart and so shall we find rest to our souls. Also Christ says to the heathenish woman who was taken in adultery, not that one should stone her according to the law of His Father (and yet He says, As the Father has commanded me, thus I do), hut in mercy and forgiveness and warning, to sin no more. Such [an attitude] we also ought to take completely according to the rule of the ban. Secondly, it will be asked, whether a Christian shall pass sentence in worldly disputes and strife such as unbelievers have with one another. This is our united answer: Christ did not wish to decide or pass judgment between brother and brother in the case of the inheritance, but refused to do so. Therefore we should do likewise. Thirdly, it will be asked concerning the sword, Shall one be a magistrate if one should be chosen as such? The answer is as follows: They wished to make Christ king, but He fled and did not view it as the arrangement of His Father. Thus shall we do as He did, and follow Him, and so shall we not walk in darkness. For He Himself says, He who wishes to come after me, let him deny himself and take up his cross and follow me. Also, He Himself forbids the [employment of] the force of the sword saying, The worldly princes lord it over them, etc., but not so shall it be with you. Further, Paul says, Whom God did foreknow He also did predestinate to be conformed to the image of His Son, etc. Also Peter says, Christ has suffered (not ruled) and left us an example, that ye should follow His steps. Finally it will be observed that it is not appropriate for a Christian to serve as a magistrate because of these points: The government magistracy is according to the flesh, but the Christians' is according to the Spirit; their houses and dwelling remain in this world, but the Christians' are in heaven; their citizenship is in this world, but the Christians' citizenship is in heaven; the weapons of their conflict and war are carnal and against the flesh only, but the Christians' weapons are spiritual, against the fortification of the devil. The worldlings are armed with steel and iron, but the Christians are armed with the armor of God, with truth, righteousness, peace, faith, salvation and the Word of God. ...Seventh Concerning the oath: The oath is a confirmation among those who are quarreling or making promises. In the Law it is commanded to be performed in God's Name, but only in truth, not falsely. Christ, who teaches the perfection of the Law, prohibits all swearing to His [followers], whether true or false, -- neither by heaven, nor by the earth, nor by Jerusalem, nor by our head, -- and that for the reason which He shortly thereafter gives, For you are not able to make one hair white or black. So you see it is for this reason that all swearing is forbidden: we cannot fulfill that which we promise when we swear, for we cannot change [even] the very least thing on us. Christ also taught us along the same line when He said, Let your communication be Yea, yea; Nay, nay; for whatsoever is more than these cometh of evil. He says, Your speech or word shall be yea and nay. [However] when one does not wish to understand, he remains closed to the meaning. Christ is simply Yea and Nay, and all those who seek Him simply will understand His Word. Amen.? Translation unattributedSource: printed by Rod and Staff Publishers, Inc., Crockett, KY Sixth Printing, 1985Adopted by a Swiss Brethren Conference, February 24, 1527Brotherly Union of a Number of Children of God concerning Seven ArticlesThe articles which we discussed and on which we were of one mind are these: Baptism; The Ban (Excommunication); Breaking of Bread; Separation from the Abomination; Pastors in the Church; The Sword; The Oath. I. Observe concerning baptism: Baptism shall be given to all those who have learned repentance and amendment of life, and who believe truly that their sins are taken away by Christ, and to all those who walk in the resurrection of Jesus Christ, and wish to be buried with Him in death, so that they may be resurrected with Him and to all those who with this significance request it (baptism) of us and demand it for themselves. This excludes all infant baptism, the highest and chief abomination of the Pope. In this you have the foundation and testimony of the apostles. Matt. 28, Mark 16, Acts 2, 8, 16, 19. This we wish to hold simply, yet firmly and with assurance.II. We are agreed as follows on the ban: The ban shall be employed with all those who have given themselves to the Lord, to walk in His commandments, and with all those who are baptized into the one body of Christ and who are called brethren or sisters, and yet who slip sometimes and fall into error and sin, being inadvertently overtaken. The same shall be admonished twice in secret and the third time openly disciplined or banned according to the command of Christ. Matt. 18. But this shall be done according to the regulation of the Spirit (Matt. 5) before the breaking of bread, so that we may break and eat one bread, with one mind and in one love, and may drink of one cup.III. In the breaking of bread we are of one mind and are agreed (as follows): All those who wish to break one bread in remembrance of the broken body of Christ, and all who wish to drink of one drink as a remembrance of the shed blood of Christ, shall be united beforehand by baptism in one body of Christ which is the church of God and whose Head is Christ. For as Paul points out, we cannot at the same time drink the cup of the Lord and the cup of the devil. That is, all those who have fellowship with the dead works of darkness have no part in the light. Therefore all who follow the devil and the world have no part with those who are called unto God out of the world. All who lie in evil have no part in the good.Therefore it is and must be (thus): Whoever has not been called by one God to one faith, to one baptism, to one Spirit, to one body, with all the children of God's church, cannot be made (into) one bread with them, as indeed must be done if one is truly to break bread according to the command of Christ.IV. We are agreed (as follows) on separation: A separation shall be made from the evil and from the wickedness which the devil planted in the world; in this manner, simply that we shall not have fellowship with them (the wicked) and not run with them in the multitude of their abominations. This is the way it is: Since all who do not walk in the obedience of faith, and have not united themselves with God so that they wish to do His will, are a great abomination before God, it is not possible for anything to grow or issue from them except abominable things. For truly all creatures are in but two classes, good and bad, believing and unbelieving, darkness and light, the world and those who (have come) out of the world, God's temple and idols, Christ and Belial; and none can have part with the other. To us then the command of the Lord is clear when He calls upon us to be separate from the evil and thus He will be our God and we shall be His sons and daughters.He further admonishes us to withdraw from Babylon and earthly Egypt that we may not be partakers of the pain and suffering which the Lord will bring upon them.From this we should learn that everything which is not united with our God and Christ cannot be other than an abomination which we should shun and flee from. By this is meant all Catholic and Protestant works and church services, meetings and church attendance, drinking houses, civic affairs, the oaths sworn in unbelief and other things of that kind, which are highly regarded by the world and yet are carried on in flat contradiction to the command of God, in accordance with all the unrighteousness which is in the world. From all these things we shall be separated and have no part with them for they are nothing but an abomination, and they are the cause of our being hated before our Christ Jesus, Who has set us free from the slavery of the flesh and fitted us for the service of God through the Spirit Whom He has given us.Therefore there will also unquestionably fall from us the unchristian, devilish weapons of force - such as sword, armor and the like, and all their use (either) for friends or against one's enemies - by virtue of the Word of Christ. Resist not (him that is) evil.V. We are agreed as follows on pastors in the church of God: The pastor in the church of God shall, as Paul has prescribed, be one who out-and-out has a good report of those who are outside the faith. This office shall be to read, to admonish and teach, to warn, to discipline, to ban in the church, to lead out in prayer for the advancement of all the brethren and sisters, to lift up the bread when it is to be broken, and in all things to see to the care of the body of Christ, in order that it may be built up and developed, and the mouth of the slanderer be stopped.This one moreover shall be supported of the church which has chosen him, wherein he may be in need, so that he who serves the Gospel may live of the Gospel as the Lord has ordained. But if a pastor should do something requiring discipline, he shall not be dealt with except (on the testimony of) two or three witnesses. And when they sin they shall be disciplined before all in order that the others may fear.But should it happen that through the cross this pastor should be banished or led to the Lord (through martyrdom) another shall be ordained in his place in the same hour so that God's little flock and people may not be destroyed.VI. We are agreed as follows concerning the sword: The sword is ordained of God outside the perfection of Christ. It punishes and puts to death the wicked, and guards and protects the good. In the Law the sword was ordained for the punishment of the wicked and for their death, and the same (sword) is (now) ordained to be used by the worldly magistrates.In the perfection of Christ, however, only the ban is used for a warning and for the excommunication of the one who has sinned, without putting the flesh to death - simply the warning and the command to sin no more.Now it will be asked by many who do not recognize (this as) the will of Christ for us, whether a Christian may or should employ the sword against the wicked for the defense and protection of the good, or for the sake of love.Our reply is unanimously as follows: Christ teaches and commands us to learn of Him, for He is meek and lowly in heart and so shall we find rest to our souls. Also Christ says to the heathenish woman who was taken in adultery, not that one should stone her according to the Law of His Father (and yet He says, As the Father has commanded me, thus I do), but in mercy and forgiveness and warning, to sin no more. Such (an attitude) we also ought to take completely according to the rule of the ban. Secondly, it will be asked concerning the sword, whether a Christian shall pass sentence in worldly disputes and strife such as unbelievers have with one another. This is our united answer. Christ did not wish to decide or pass judgment between brother and brother in the case of the inheritance, but refused to do so. Therefore we should do likewise.Thirdly, it will be asked concerning the sword, Shall one be a magistrate if one should be chosen as such? The answer is as follows: They wished to make Christ king, but He fled and did not view it as the arrangement of His Father. Thus shall we do as He did, and follow Him, and so shall we not walk in darkness. For He Himself says, He who wishes to come after Me, let him deny himself and take up his cross and follow Me. Also, He Himself forbids the (employment of) the force of the sword saying, The worldly princes lord it over them, etc., but not so shall it be with you. Further, Paul says, Whom God did foreknow He also did predestinate to be conformed to the image of His Son, etc. Also Peter says, Christ has suffered (not ruled) and left us an example, that ye should follow His steps.Finally it will be observed that it is not appropriate for a Christian to serve as a magistrate because of these points: The government magistracy is according to the flesh, but the Christian's is according to the Spirit; their houses and dwelling remain in this world, but the Christian's are in heaven; their citizenship is in this world, but the Christian's citizenship is in heaven; the weapons of their conflict and war are carnal and against the flesh only, but the Christian's weapons are spiritual, against the fortification of the devil. The worldlings are armed with steel and iron, but the Christians are armed with the armor of God, with truth, righteousness, peace, faith, salvation and the Word of God. In brief, as in the mind of God toward us, so shall the mind of the members of the body of Christ be through Him in all things, that there may be no schism in the body through which it would be destroyed. For every kingdom divided against itself will be destroyed. Now since Christ is as it is written of Him, His members must also be the same, that His body may remain complete and united to its own advancement and upbuilding.VII. We are agreed as follows concerning the oath: The oath is a confirmation among those who are quarreling or making promises. In the Law it is commanded to be performed in God's Name, but only in truth, not falsely. Christ, who teaches the perfection of the Law, prohibits all swearing to His (followers), whether true or false - neither by heaven, nor by the earth, nor by Jerusalem, nor by our head - and that for the reason He shortly thereafter gives, For you are not able to make one hair white or black. So you see it is for this reason that all swearing is forbidden: we cannot fulfill that which we promise when we swear, for we cannot change (even) the very least thing on us.Now there are some who do not give credence to the simple command of God, but object with this question: Well now, did not God swear to Abraham by Himself (since He was God) when He promised him that He would be with him and that He would be his God if he would keep His commandments, - why then should I not also swear when I promise to someone? Answer: Hear what the Scripture says: God, since He wished more abundantly to show unto the heirs the immutability of His counsel, inserted an oath, that by two immutable things (in which it is impossible for God to lie) we might have a strong consolation. Observe the meaning of this Scripture: What God forbids you to do, He has power to do, for everything is possible for Him. God swore an oath to Abraham, says the Scripture, so that He might show that His counsel is immutable. That is, no one can withstand nor thwart His will; therefore He can keep His oath. But we can do nothing, as is said above by Christ, to keep or perform (our oaths): therefore we shall not swear at all (nichts schweren).Then others further say as follows: It is not forbidden of God to swear in the New Testament, when it is actually commanded in the Old, but it is forbidden only to swear by heaven, earth, Jerusalem and our head. Answer: Hear the Scripture, He who swears by heaven swears by God's throne and by Him who sitteth thereon. Observe: it is forbidden to swear by heaven, which is only the throne of God: how much more is it forbidden (to swear) by God Himself! Ye fools and blind, which is greater, the throne or Him that sitteth thereon?Further some say, Because evil is now (in the world, and) because man needs God for (the establishment of) the truth, so did the apostles Peter and Paul also swear. Answer: Peter and Paul only testify of that which God promised to Abraham with the oath. They themselves promise nothing, as the example indicates clearly. Testifying and swearing are two different things. For when a person swears he is in the first place promising future things, as Christ was promised to Abraham. Whom we a long time afterwards received. But when a person bears testimony he is testifying about the present, whether it is good or evil, as Simeon spoke to Mary about Christ and testified, Behold this (child) is set for the fall and rising of many in Israel, and for a sign which shall be spoken against.Christ also taught us along the same line when He said, Let your communication be Yea, yea; Nay, nay; for whatsoever is more than these cometh of evil. He says, Your speech or word shall be yea and nay. (However) when one does not wish to understand, he remains closed to the meaning. Christ is simply Yea and Nay, and all those who seek Him simply will understand His Word. Amen. The Seven Articles of SchleitheimCanton Schaffhausen, Switzerland,February 24, 1527 1531 The Apology of the Augsburg Confession1544 Waldenses Confession of Faith XE "Waldenses Confession of Faith (1544):text" Translation of Jone’s Church HistorySource: . We believe that there is but one God, who is a Spirit - the Creator of all things - the Father of all, who is above all, and through all, and in us all; who is to be worshipped in spirit and in truth - upon whom we are continually dependent, and to whom we ascribe praise for our life, food, raiment, health, sickness, prosperity, and adversity. We love him as the source of all goodness; and reverence him as that sublime being, who searches the reins and trieth the hearts of the children of men. 2. We believe that Jesus Christ is the Son and image of the Father - that in Him all the fullness of the Godhead dwells, and that by Him alone we know the Father. He is our Mediator and advocate; nor is there any other name given under heaven by which we can be saved. In His name alone we call upon the Father, using no other prayers than those contained in the Holy Scriptures, or such as are in substance agreeable thereunto. 3. We believe in the Holy Spirit as the Comforter, proceeding from the Father, and from the Son; by whose inspiration we are taught to pray; being by Him renewed in the spirit of our minds; who creates us anew unto good works, and from whom we receive the knowledge of the truth. 4. We believe that there is one holy church, comprising the whole assembly of the elect and faithful, that have existed from the beginning of the world, or that shall be to the end thereof. Of this church the Lord Jesus Christ is the head - it is governed by His word and guided by the Holy Spirit. In the church it behooves all Christians to have fellowship. For her He [Christ] prays incessantly, and His prayer for it is most acceptable to God, without which indeed their could be no salvation. 5. We hold that the ministers of the church ought to be unblameable both in life and doctrine; and if found otherwise, that they ought to be deposed from their office, and others substituted in their stead; and that no person ought to presume to take that honour unto himself but he who is called of God as was Aaron - that the duties of such are to feed the flock of God, not for filthy lucre's sake, or as having dominion over God's heritage, but as being examples to the flock, in word, in conversation, in charity, in faith, and in chastity. 6. We acknowledge, that kings, princes, and governors, are the appointed and established ministers of God, whom we are bound to obey [in all lawful and civil concerns]. For they bear the sword for the defence of the innocent, and the punishment of evil doers; for which reason we are bound to honour and pay them tribute. From this power and authority, no man can exempt himself as is manifest from the example of the Lord Jesus Christ, who voluntarily paid tribute, not taking upon himself any jurisdiction of temporal power. 7. We believe that in the ordinance of baptism the water is the visible and external sign, which represents to as that which, by virtue of God's invisible operation, is within us - namely, the renovation of our minds, and the mortification of our members through [the faith of] Jesus Christ. And by this ordinance we are received into the holy congregation of God's people, previously professing and declaring our faith and change of life. 8. We hold that the Lord's supper is a commemoration of, and thanksgiving for, the benefits which we have received by His sufferings and death - and that it is to be received in faith and love - examining ourselves, that so we may eat of that bread and drink of that cup, as it is written in the Holy Scriptures. 9. We maintain that marriage was instituted of God. That it is holy and honourable, and ought to be forbidded to none, provided there be no obstacle from the divine word. 10. We contend, that all those in whom the fear of God dwells, will thereby be led to please him, and to abound in the good works [of the gospel] which God hath before ordained that we should walk in them - which are love, joy, peace, patience, kindness, goodness, gentleness, sobriety, and the other good works enforced in the Holy Scriptures. 11. On the other hand, we confess that we consider it to be our duty to beware of false teachers, whose object is to divert the minds of men from the true worship of God, and to lead them to place their confidence in the creature, as well as to depart from the good works of the gospel, and to regard the inventions of men. 12. We take the Old and the New Testament for the rule of our life, and we agree with the general confession of faith contained in [what is usually termed] the apostles' creed XE "Apostles’ Creed" . 1549 The Anglican Catechism (see 1662)Source:1554 Wismar Articles XE "Wismar Articles (1554):text" (Dutch Anabaptist)Source: I.In the first place, we hold concerning those who marry outside the congregation, that these persons shall be put out of the congregation and avoided until they manifest a proper Christian life before God and the brethren. And at that time the brethren are at liberty to receive the same, whether it be a sister or a brother, until the brethren shall observe for a time the state of affairs of the afore-mentioned persons. Article II.In the second place, in the matter of the ban in buying and selling, we hold and construe it to be wrong, unless need requires it for the apostate. Article III.In the third place, between husband and wife we take it that the apostate one is to be avoided and shunned, whether it be husband or wife--but if it be a case of a weak conscience which is unable to grasp this, against this the Scriptures concerning marriage militate. Therefore, a careful investigation must be made whether it is indeed a matter of conscience or whether it is a matter of the flesh. This will quite readily be apparent. And if anyone whose spouse is apostate wishes to be admitted to the congregation, the aforesaid rules shall apply. Article IV.In the fourth place, if a believer and an unbeliever are in the marriage bond together and the unbeliever commits adultery, then the marriage tie is broken. And if it be one who complains that he has fallen in sin, and desires to mend his ways, then the brethren permit the believing mate to go to the unfaithful one to admonish him, if conscience allows it in view of the state of the affair. But if he be a bold and headstrong adulterer, then the innocent party is free--with the provision, however, that she shall consult with the congregation and remarry according to circumstances and decisions in the matter, be it well understood. Article V.In the fifth place, concerning a believer and a nonbeliever--if the nonbeliever wishes to separate for reasons of the faith, then the believer shall conduct himself honestly without contracting a marriage, for as long a time as the nonbeliever is not remarried. But if the nonbeliever marries or commits adultery, then the believing mate may also marry, subject to the advice of the elders and the congregation. Article VI.In the sixth place, touching believing children of believing parents--the congregation does not consent to their marriage without the foregoing consent of their parents, seeing that they are being supported by their parents. But in case the children have honored their parents in the matter and the parents refuse to consent, they are not in a position to deny the children their right; and, in the case of those children who have nonbelieving parents, these shall seek their parents' advice and shall show them honor. But if their nonbelieving parents refuse to give consent, then these (the children) will submit themselves to the judgment of the congregation. We consider secret marriages to be censurable. Article VII.In the seventh place, as to demanding payment, at law, of just indebtedness, we approve in all cases where no wickedness results therefrom. Article VIII.In the eighth place, touching weapons, the elders are unable to consider it impure when a believer traveling on the roads, according to the conditions of the land, carries an honest staff or a rapier on his shoulder, according to the custom and the manner of the land. But to carry weapons of defense, and, to present them according to the command of the magistracy, this the elders do not consider permissible--unless it be in case of soldiers on guard.* Article IX.In the ninth place, no one is to undertake of himself to preach or admonish from church to church unless he be sent or ordained thereto by the congregation or the elders. The text of Article VIII is evidently corrupt. Where the version which we have followed has die weerlicke knechten (which we have translated with soldiers on guard; that is, engaged in self-defense) another ancient version has de onweerlicke knechten, the exact opposite, i.e., non-defensive soldiers. 1662 The Anglican Catechism (see 1549)1646 Westminster Confession of Faith XE "Westminster Confession of Faith (1646)"Text 1: The Humble Advice of the Assembly of Divines (1647)Text 2: Confession of Faith Ratification Act 1690, full text as adopted by Scotish ParliamentSource: Act Ratifying the Confession of Faith and settleing Presbyterian Church Government.Our Soveraigne Lord and Lady The King and Queens Majesties and three estates of Parliament Conceiveing it to be their bound duty after the great deliverance that God hath lately wrought for this Church and Kingdom In the first place to settle and secure therein the true protestant Religion according to the truth of Gods word as it hath of a long tyme been professed within this Land, as also the Government of Christs Church within this Nation agreeable to the word of God and most conducive to the advancement of true piety and Godliness and the establishing of peace and tranquillity within this Realme And that by ane Article of the Claime of Right It is declared that prelacie and the superiority of any office in the Church above presbyters Is and hath been a great and insupportable greivance and trouble to this Nation and contrary to the inclination of the generality of the people ever since the reformation they haveing reformed from popery by Presbiters and therefore ought to be abolished Lykeas by ane Act of the last Session of this Parliament Prelacie is abolished Therefore Their Majesties with advyce and consent of the saids three Estates Doe hereby revive ratifie and perpetually confirme all lawes statutes and acts of Parliament made against popery and papists and for the maintenance and preservation of the true reformed protestant religion and for the true Church of Christ within this kingdom In swa far as they confirme the same or are made in favours thereof Lykeas they by these presents Ratifie and establish the Confession of faith now read in their presence and voted and approven be them as the publick and avowed Confession of this Church containeing the summe and substance of the doctrine of the reformed Churches which Confession of faith is subjoyned to this present Act As also They doe establish Ratifie and confirme the presbyterian Church Government and discipline That is to say the Government of the Church by Kirke sessions presbyteries provinciall synods and Generall assemblies ratified and established by the 114 Act Ja: 6: parl: 12: Anno 1592 Entituled Ratification of the Liberty of the true kirke &c. And thereafter received by the generall consent of this Nation to be the only government of Christs Church within this Kingdome Reviveing Renewing and Confirmeing the forsaid act of Parliament in the haill heids thereof, except that part of it relateing to patronages which is hereafter to be taken into consideration And Rescinding Annulling and makeing voyd the Acts of Parliament following videlicet Act anent restitution of Bishops: Ja. 6: Parl. 18. Cap 2d Act Ratifieing the acts of the assembly 1610 Ja. 6. Parl: 21 Cap. 1st Act anent the Election of Archbishops and Bishops Ja: 6: Par: 22: Cap. 1st Act Entituled Ratification of the fyve articles of the generall assembly at Perth Ja: 6: Parl: 23: Cap: 1st Act Entituled for the restitution and re-establishment of the Ancient Government of the Church by Archbishops and Bishops Char?: 2?: Par: 1st Sess: 2: Act 1st Act anent the Constitution of a national synod Char: 2: Par: 1st Sess: 3d Act 5th Act agt such as refuse to depone against delinquents Char: 2: Par: 2d: Sess: 2d: Act 2d Act entituled Act acknowledging and asserting the right of succession to the Imperiall Crowne of Scotland Char: 2: Par: 3d act 2d Act entituled Act anent Religion and the Test Char: 2d Par: 3, Act 6th with all other Acts Lawes statutes ordinances and proclamationes And that in sua far allennerly as the saids Acts and others generally and particularly above mentioned are contrary or prejudiciall to Inconsistent with or derogatory from the protestant Religion and presbyterian Government now established And allowing and Declareing that the Church Government be established in the hands of and exercised by these presbyterian ministers who were outed since the first of January 1661 for nonconformity to prelacie or not complying with the courses of the tyme and are now restored by the late Act of Parliament and such ministers and elders only as they have admitted or received or shall hereafter admitt or receave and also that all the said Presbiterian Ministers have and shall have right to the maintenance, rights and other priveledges by Law provyded to the ministers of Christs Church within this kingdom as they are or shall be legally admitted to particular Churches . . . And to the effect the disorders that have hapned in this Church may be redressed Their Majesties with advyce and consent forsaid Doe hereby allow the Generall meeting and representatives of the forsaid presbyterian ministers and Elders in whose hands the exercise of the Church Government is established either by themselves or by such Ministers and elders as shall be appointed and authorised visitors by them according to the custom and practise of Presbyterian Government throughout the whole kingdom and severall parts thereof to try and purge out all Insufficient, negligent, scandalous and erroneous Ministers by due course of ecclesiasticall processes and censures and likewayes for redressing all other Church disorders And further it is hereby provyded that whatsoever Minister being conveened before the said Generall meeting and representatives of the presbyterian ministers and elders or the visitors to be appointed by them shall either prove contumacious in not compearing or be found guilty and shall be therefore censured whether by suspension or deposition they shall ipso facto be suspended from or depryved of their stipends and benefices And ordaines this Act to be printed and publishedTHE CONFESSION OF FAITH under written was this day produced read and considered word by word in presence of their Majesties High Commissioner and the Estates of Parliament and being voted and approven was ordained to be recorded in the bookes of Parliament off the which CONFESSION OF FAITH the Tenor followesChap. I. Of the Holy ScriptureALTHOUGH the light of Nature and works of Creation and Providence do so far manifest the goodness wisdom and power of God as to leave men inexcusable yet are they not sufficient to give that knowledge of God and of his will which is necessary unto salvation Therefore it pleased the Lord at sundry times and in divers maners to reveal himself and to declare that his will unto his Church and afterwards for the better preserving and propagating of the truth and for the more sure establishment and comfort of the Church against the corruption of the flesh and the malice of Satan and of the world to commit the same wholly unto writing which maketh the Holy Scripture to be most necessary those former wayes of Gods revealing his will unto his people being now ceased2UNDER the name of the Holy Scripture or the word of God written are now contained all the books of the Old and New Testament which are these Of The Old Testament Genesis Exodus Leviticus Numbers Deuteronomy Joshua Judges Ruth I Samuel II Samuel I Kings II Kings I Chronicles II Chronicles Ezra Nehemiah Esther Job Psalms Proverbs Ecclesiastes The Song of Songs Isaiah Jeremiah Lamentations Ezekiel Daniel Hosea Joel Amos Obadiah Jonah Micah Nahum Habbakkuk Zephaniah Haggai Zechariah Malachi Of The New Testament The Gospels according to Matthew Mark Luke John The Acts of the Apostles Pauls Epistles to the Romans I Corinthians II Corinthians Galatians Ephesians Philippians Colossians I Thessalonians II Thessalonians I to Timothy II to Timothy to Titus to Philemon The Epistle to the Hebrews The Epistle of James The first and second Epistles of Peter The first second and third Epistles of John The Epistle of Jude The Revelation of John All which are given by inspiration of God to be the rule of faith and life3THE Books commonly called Apocrypha not being of divine inspiration are no part of the Canon of the Scripture and therefore are of no authority in the Church of God nor to be any otherwise approved or made use of than other human writings4THE authority of the Holy Scripture for which it ought to be believed and obeyed dependeth not upon the testimony of any man or Church but wholly upon God (who is truth it self) the author thereof and therefore it is to be received because it is the Word of God5We may be moved and induced by the testimony of the Church to an high and reverent esteem of the Holy Scripture And the heavenliness of the matter the efficacy of the doctrine the majesty of the style the consent of all the parts the scope of the whole (which is to give all glory to God) the full discovery it makes of the only way of mans salvation the many other incomparable excellencies and the entire perfection thereof are arguments whereby it doth abundantly evidence it self to be the Word of God yet notwithstanding our full persuasion and assurance of the infallible truth and divine authority thereof is from the inward work of the Holy Spirit bearing witness by and with the Word in our hearts6The whole counsell of God concerning all things necessary for his own glory mans salvation faith and life is either expresly set down in Scripture or by good and necessary consequence may be deduced from Scripture unto which nothing at any time is to be added whether by new revelations of the Spirit or traditions of men nevertheless we acknowledge the inward illumination of the Spirit of God to be necessary for the saving understanding of such things as are revealed in the word and that there are some circumstances concerning the worship of God and government of the Church common to human actions and societies which are to be ordered by the light of nature and Christian prudence according to the generall rules of the word which are always to be observed7ALL things in Scripture are not alike plain in themselves nor alike clear unto all yet those things which are necessary to be known believed and observed for salvation are so clearly propounded and opened in some place of Scripture or other that not only the learned but the unlearned in a due use of the ordinary means may attain to a sufficient understanding of them8THE OLD Testament in Hebrew (which was the native language of the people of God of old) and the New Testament in Greek (which at the time of the writing of it was most generally known to the nations) being immediatly inspired by God and by his singular care and providence kept pure in all ages are therefore authenticall so as in all controversies of Religion the Church is finally to appeal unto them but because these originall tongues are not known to all the people of God who have right unto and interest in the Scriptures and are commanded in the fear of God to read and search them therefore they are to be translated into the vulgar language of every nation unto which they come that the word of God dwelling plentifully in all they may worship him in an acceptable manner and through patience and comfort of the Scriptures may have hope9THE infallible rule of interpretation of Scripture is the Scripture it self and therefore when there is a question about the true and full sense of any Scripture (which is not manifold but one) it must be searched and known by other places that speak more clearly10THE supreme judge by which all controversies of Religion are to be determined and all decrees of Councills opinions of ancient writers doctrines of men and private spirits are to be examined and in whose sentence we are to rest can be no other but the holy Spirit speaking in the ScriptureChap. II. Of God and the Holy Trinity1THERE is but one only living and true God who is infinite in being and perfection a most pure spirit invisible without body parts or passions immutable immense eternall incomprehensible almighty most wise most holy most free most absolute working all things according to the councill of his own immutable and most righteous will for his own glory most loving gracious mercifull long suffering abundant in goodness and truth forgiving iniquity transgression and sin the rewarder of them that diligently seek him and withall most just and terrible in his judgements hating all sin and who will by no means clear the guilty2GOD hath all life glory goodness blessedness in and of himself and is alone in and unto himself all sufficient not standing in need of any creatures which he hath made nor deriving any glory from them but only manifesting his own glory in by unto and upon them He is the alone fountain of all being of whom through whom and to whom are all things and hath most soveraign dominion over them to do by them for them or upon them whatsoever himself pleaseth In his sight all things are open and manifest his knowledge is infinite infallible and independent upon the creature so as to him nothing is contingent or uncertain He is most holy in all his councills in all his works and in all his commands To him is due from angels and men and every other creature whatsoever worship service or obedience he is pleased to require of them3IN the unity of the Godhead there be three persons of one substance power and eternity God the Father God the Son and God the Holy Ghost The Father is of none neither begotten nor proceeding the Son is eternally begotten of the Father the Holy Ghost eternally proceeding from the Father and the SonChap. III. Of Gods Eternal Decree1GOD from all eternity did by the most wise and holy councill of his own will freely and unchangeably ordain whatsoever comes to pass yet so as thereby neither is God the author of sin nor is violence offered to the will of the creatures nor is the liberty or contingency of second causes taken away but rather established2ALTHOUGH God knows whatsoever may or can come to pass upon all supposed conditions yet hath he not decreed any thing because he foresaw it as future or as that which would come to pass upon such conditions3BY the decree of God for the manifestation of his glory some men and angels are predestinated unto everlasting life and others foreordained to everlasting death4THOSE angels and men thus predestinated and foreordained are particularly and unchangeably designed and their number is so certain and definite that it cannot be either increased or diminished5THOSE of mankind that are predestinated unto life God before the foundation of the world was laid according to his eternall and immutable purpose and the secret councill and good pleasure of his will hath chosen in Christ unto everlasting glory out of his meer free grace and love without any foresight of faith or good works or perseverance in either of them or any other thing in the creature as conditions or causes moving him thereunto and all to the praise of his glorious Grace6AS God hath appointed the elect unto glory so hath he by the eternall and most free purpose of his will foreordained all the means thereunto Wherefore they who are elected being fallen in Adam are redeemed by Christ are effectually called unto faith in Christ by his Spirit working in due season are justified adopted sanctified and kept by his power through faith unto salvation neither are any other redeemed by Christ effectually called justified adopted sanctified and saved but the elect only7THE rest of mankind God was pleased according to the unsearchable councill of his own good will whereby he extendeth or withholdeth mercy as he pleaseth for the glory of his soveraign power over his creatures to pass by and to ordain them to dishonour and wrath for their sin to the praise of his glorious justice8THE doctrine of this high mystery of Predestination is to be handled with speciall prudence and care that men attending the will of God revealed in his word and yielding obedience thereunto may from the certainty of their effectuall vocation be assured of their eternall election So shall this doctrine afford matter of praise reverence and admiration of God and of humility diligence and abundant consolation to all that sincerely obey the GospellChap. IV. Of Creation1IT pleased God the Father Son and Holy Ghost for the manifestation of the glory of his eternal power wisdom and goodness in the beginning to create or make of nothing the world and all things therein whether visible or invisible in the space of six days and all very good2AFTER God had made all other creatures he created man male and female with reasonable and immortall souls and indued with knowledge righteousness and true holiness after his own image having the Law of God written in their hearts and power to fullfill it and yet under a possibility of transgressing being left to the liberty of their own will which was subject unto change Besyde this law written in their hearts they received a command not to eat of the tree of knowledge of good and evil which whilst they kept they were happy in their communion with God and had dominion over the creaturesChap. V. Of Providence1GOD the great Creator of all things doth uphold direct dispose and governe all creatures actions and things from the greatest even to the least by his most wise and holy providence according to his infallible foreknowledge and the free and immutable councill of his own will to the praise of the glory of his wisdom power justice goodness and mercy2ALTHOUGH in relation to the foreknowledge and decree of God the first cause all things come to pass immutably and infallibly yet by the same providence he ordereth them to fall out according to the nature of second causes either necessarily freely or contingently3GOD in his ordinary providence maketh use of means yet is free to work without above and against them at his pleasure4THE Almighty power unsearchable wisdom and infinite goodness of God so far manifest themselves in his providence that it extendeth it self even to the first fall and all other sins of angels and men and that not by a bare permission but such as hath joyned with it a most wise and powerfull bounding and otherwayes ordering and governing of them in a manifold dispensation to his own holy ends yet so as the sinfullness thereof proceedeth only from the creature and not from God who being most holy and righteous neither is nor can be the author or approver of sin5THE most wise righteous and gracious God doth often times leave for a season his own children to manifold temptations and the corruption of their own hearts to chastise them for their former sins or to discover unto them the hidden strength of corruption and deceitfullness of their hearts that they may be humbled and to raise them to a more close and constant dependence for their support upon himself and to make them more watchfull against all future occasions of sin and for sundry other just and holy ends6AS for those wicked and ungodly men whom God as a righteous judge for former sins doth blind and harden from them he not only withholdeth his grace whereby they might have been enlightned in their understandings and wrought upon in their hearts but sometimes also withdraweth the gifts which they had and exposeth them to such objects as their corruption makes occasions of sin and withall gives them over to their own lusts the temptations of the world and the power of Satan whereby it comes to pass that they harden themselves even under those means which God useth for the softening of others7AS the providence of God doth in generall reach to all creatures so after a more speciall manner it taketh care of his church and disposeth all things to the good thereofChap. VI. Of the fall of man of sin and of the punishment thereof1OUR first parents being seduced by the subtilty and temptation of Satan sinned in eating the forbidden fruit This their sin God was pleased according to his wise and holy councill to permit having purposed to order it to his own glory2BY this sin they fell from their originall righteousness and communion with God and so became dead in sin and wholly defiled in all the faculties and parts of soul and body3THEY being the root of all mankind the guilt of this sin was imputed and the same death in sin and corrupted nature conveyed to all their posterity descending from them by ordinary generation4FROM this originall corruption whereby we are utterly indisposed disabled and made opposite to all good and wholly inclined to all evil do proceed all actuall transgressions5THIS corruption of nature during this life doth remain in those that are regenerated and although it be through Christ pardoned and mortified yet both it self and all the motions thereof are truly and properly sin6EVERY sin both original and actuall being a transgression of the righteous law of God and contrary thereunto doth in its own nature bring guilt upon the sinner whereby he is bound over to the wrath of God and curse of the law and so made subject to death with all miseries spirituall temporall and eternallChap. VII. Of Gods covenant with man1THE distance between God and the creature is so great that although reasonable creatures do owe obedience unto him as their Creator yet they could never have any fruition of him as their blessedness and reward but by some voluntary condescension on Gods part which he hath been pleased to express by way of Covenant2THE first Covenant made with man was a Covenant of Works wherein life was promised to Adam and in him to his posterity upon condition of perfect and personall obedience3MAN by his fall having made himself uncapable of life by that Covenant the Lord was pleased to make a second commonly called the Covenant of Grace wherein he freely offered unto sinners life and salvation by Jesus Christ requiring of them faith in him that they may be saved and promising to give unto all those that are ordained unto life his holy Spirit to make them willing and able to believe4THIS Covenant of Grace is frequently set forth in the Scripture by the name of a Testament in reference to the death of Jesus Christ the Testator and to the everlasting inheritance with all things belonging to it therein bequeathed5THIS Covenant was differently administred in the time of the Law and in the time of the Gospell under the Law it was administred by promises prophesies sacrifices circumcision the paschall lamb and other types and ordinances delivered to the people of the Jews all foresignifying Christ to come which were for that time sufficient and efficacious through the operation of the Spirit to instruct and build up the elect in faith in the promised Messiah by whom they had full remission of sins and eternall salvation and is called the Old Testament6UNDER the Gospell when Christ the substance was exhibited the ordinances in which his Covenant is dispensed are the preaching of the word and the administration of the sacraments of Baptism and the Lords Supper which though fewer in number and administred with more simplicity and less outward glory yet in them it is held forth in more fullness evidence and spirituall efficacy to all nations both Jews and Gentiles and is called the New Testament There are not therefore two Covenants of Grace differing in substance but one and the same under various dispensationsChap. VIII. Of Christ the Mediator1IT pleased God in his eternall purpose to choose and ordain the Lord Jesus his only begotten Son to be the mediator between God and man the prophet priest and king the head and saviour of his Church the heir of all things and judge of the world unto whom he did from all eternity give a people to be his seed and to be by him in time redeemed called justified sanctified and glorified2THE Son of God the second person of the Trinity being very and eternall God of one substance and equall with the Father did when the fullness of time was come take upon him mans nature with all the essentiall properties and common infirmities thereof yet without sin being conceived by the power of the Holy Ghost in the womb of the virgin Mary of her substance So that two whole perfect and distinct natures the Godhead and the Manhood were inseparably joyned together in one Person without conversion composition or confusion Which person is very God and very Man yet one Christ the only mediator between God and Man3THE Lord Jesus in his human nature thus united to the divine was sanctified and anointed with the holy Spirit above measure having in him all the treasures of wisdom and knowledge in whom it pleased the Father that all fullness should dwell to the end that being holy harmless and undefiled and full of grace and truth he might be thoroughly furnished to execute the office of a Mediator and Surety which office he took not unto himself, but was thereunto called by his Father who put all power and judgement into his hand and gave him commandment to execute the same4THIS office the Lord Jesus did most willingly undertake which that he might discharge he was made under the Law and did perfectly fulfill it endured most grievous torments immediately in his soul and most painfull sufferings in his body was crucified and died was buried and remained under the power of death yet saw no corruption on the third day he rose from the dead with the same body in which he suffered with which also he ascended into heaven and there sitteth at the right hand of his Father making intercession and shall return to judge men and angels at the end of the world5THE Lord Jesus by his perfect obedience and sacrifice of himself which he through the eternall Spirit once offered up unto God hath fully satisfied the justice of his Father and purchased not only reconciliation but an everlasting inheritance in the kingdom of heaven for all those whom the Father hath given unto him6ALTHOUGH the work of redemption was not actually wrought by Christ till after his incarnation yet the virtue efficacy and benefits thereof were communicated unto the elect in all ages successively from the beginning of the world in and by those promises types and sacrifices wherein he was revealed and signified to be the seed of the woman which should bruise the serpents head and the Lamb slain from the beginning of the world being yesterday and to day the same and for ever7CHRIST in the work of mediation acteth according to both natures by each nature doing that which is proper to it self yet by reason of the unity of the person that which is proper to one nature is sometimes in Scripture attributed to the person denominated by the other nature8TO all those for whom Christ hath purchased redemption he doth certainly and effectually apply and communicate the same making intercession for them and revealing unto them in and by the word the mysteries of salvation effectually persuading them by his spirit to believe and obey and governing their hearts by his word and spirit overcoming all their enemies by his almighty power and wisdom in such manner and wayes as are most consonant to his wonderfull and unsearcheable dispensationChap. IX. Of free will1GOD hath indued the will of man with that naturall liberty that is neither forced nor by any absolute necessity of nature determined to do good or evill2MAN in his state of innocency had freedom and power to will and to do that which was good and well pleasing to God but yet mutably so that he might fall from it3MAN by his fall into a state of sin hath wholly lost all ability of will to any spirituall good accompanying salvation so as a naturall man being altogether averse from that good and dead in sin is not able by his own strength to convert himself or to prepare himself thereunto4WHEN God converts a sinner and translates him into the state of grace he freeth him from his naturall bondage under sin and by his grace alone enables him freely to will and to do that which is spiritually good yet so as that by reason of his remaining corruption he doth not perfectly nor only will that which is good but doth also will that which is evil5THE will of man is made perfectly and immutably free to do good alone in the state of Glory onlyChap. X. Of Effectuall calling1ALL those whom God hath predestinated unto life and those only he is pleased in his appointed and accepted time effectually to call by his word and Spirit out of that estate of sin and death in which they are by nature to grace and salvation by Jesus Christ inlightening their minds spiritually and savingly to understand the things of God taking away their heart of stone and giving unto them an heart of flesh renewing their wills and by his almighty power determining them to that which is good and effectually drawing them to Jesus Christ yet so as they come most freely being made willing by his grace2THIS effectuall call is of Gods free and speciall grace alone not from any thing at all foreseen in man who is altogether passive therein untill being quickened and renewed by the holy Spirit he is thereby enabled to answer this call and to embrace the grace offered and conveyed in it3ELECT infants dying in infancy are regenerated and saved by Christ through the Spirit who worketh when and where and how he pleaseth so also are all other elect persons who are uncapable of being outwardly called by the ministry of the word4OTHERS not elected although they may be called by the ministry of the word and may have some common operations of the Spirit yet they never truly come unto Christ and therefore cannot be saved much less can men not professing the Christian Religion be saved in any other way whatsoever be they never so diligent to frame their lives according to the light of nature and the law of that religion they do profess and to assert and maintain that they may is very pernicious and to be detestedChap. XI. Of Justification1THOSE whom God effectually calleth he also freely justifieth not by infusing righteousness into them but by pardoning their sins and by accounting and accepting their persons as righteous not for any thing wrought in them or done by them but for Christs sake alone nor by imputing faith it self the act of believing or any other evangelicall obedience to them as their righteousness but by imputing the obedience and satisfaction of Christ unto them they reciveing and resting on him and his righteousness by faith which faith they have not of themselves it is the gift of God2FAITH thus reciveing and resting on Christ and his righteousness is the alone instrument of justification yet it is not alone in the person justified but is ever accompanied with all other saving graces and is no dead faith but worketh by love3CHRIST by his obedience and death did fully discharge the debt of all those that are thus justified and did make a proper reall and full satisfaction to his Fathers justice in their behalf yet in as much as he was given by the Father for them and his obedience and satisfaction accepted in their stead and both freely not for any thing in them their justification is only of free grace that both the exact justice and rich grace of God might be glorified in the justification of sinners4GOD did from all eternity decree to justify all the elect and Christ did in the fullness of time die for their sins and rise again for their justification nevertheless they are not justified untill the holy spirit doth in due time actually apply Christ unto them5GOD doth continue to forgive the sins of those that are justified and although they can never fall from the state of justification yet they may by their sins fall under Gods fatherly displeasure and not have the light of his countenance restored unto them untill they humble themselves confess their sins beg pardon and renew their faith and repentance6THE justification of believers under the Old Testament was in all these respects one and the same with the justification of believers under the New TestamentChap. XII. Of Adoption1ALL those that are justified God vouchsafeth in and for his only son Jesus Christ to make partakers of the grace of adoption by which they are taken into the number and enjoy the liberties and priviledges of the children of God have his name put upon them receive the spirit of adoption have access to the throne of grace with boldness are enabled to cry Abba Father are pitied protected provided for and chastened by him as by a father yet never cast off but sealed to the day of redemption and inherit the promises as heirs of everlasting salvationChap. XIII. Of Sanctification1THEY who are effectually called and regenerated having a new heart and a new spirit created in them are further sanctified really and personally through the virtue of Christs death and resurrection by his word and spirit dwelling in them the dominion of the whole body of sin is destroyed and the severall lusts thereof are more and more weakened and mortified and they more and more quickened and strengthened in all saving graces to the practise of true holiness without which no man shall see the Lord2THIS sanctification is throughout in the whole man yet imperfect in this life there abideth still some remnants of corruption in every part whence ariseth a continuall and irreconcileable war the flesh lusting against the spirit and the spirit against the flesh3IN which war although the remaining corruption for a time may much prevail yet through the continuall supply of strength from the sanctifying spirit of Christ the regenerate part doth overcome and so the saints grow in grace perfecting holiness in the fear of GodChap. XIV. Of saving Faith1THE grace of faith whereby the elect are enabled to believe to the saving of their souls is the work of the spirit of Christ in their hearts and is ordinarily wrought by the ministry of the word by which also and by the administration of the sacraments and prayer it is increased and strengthened2BY this faith a christian believeth to be true whatsoever is revealed in the word from the authority of God himself speaking therein and acteth differently upon that which each particular passage thereof containeth yielding obedience to the commands trembling at the threatnings and embraceing the promises of God for this life and that which is to come But the principall acts of saving faith are accepting receiving and resting upon Christ alone for justification sanctification and eternall life by virtue of the Covenant of Grace3THIS faith is different in degrees weak or strong may be often and many wayes assailed and weakened but gets the victory growing up in many to the attainment of a full assurance through Christ who is both the author and finisher of our faithChap. XV. Of Repentance unto Life1REPENTANCE unto life is an evangelicall grace the doctrine whereof is to be preached by every minister of the Gospell2BY it a sinner out of the sight and sense not only of the danger but also of the filthiness and odiousness of his sins as contrary to the holy nature and righteous law of God and upon the apprehension of his mercy in Christ to such as are penitent so grieves for and hates his sins as to turn from them all unto God purposing and endeavouring to walk with him in all the wayes of his commandments3ALTHOUGH repentance be not to be rested in as any satisfaction for sin or any cause of the pardon thereof which is the act of Gods free grace in Christ yet is it of such necessity to all sinners that none may expect pardon without it4AS there is no sin so small but it deserves damnation so there is no sin so great that it can bring damnation upon those who truely repent5MEN ought not to content themselves with a generall repentance but it is every mans duty to endeavour to repent of his particular sins particularly6AS every man is bound to make private confession of his sins to God praying for the pardon thereof upon which and the forsaking of them he shall find mercy so he that scandalizeth his brother or the church of Christ ought to be willing by a private or publick confession and sorrow for his sins to declare his repentance to those that are offended who are thereupon to be reconciled to him and in love to receive himChap. XVI. Of good works1GOOD works are only such as God hath commanded in his Word and not such as without the warrant thereof are devysed by men out of blind zeal or upon pretence of good intention2THOSE good works done in obedience to Gods commandments are the fruits and evidences of a true and lively faith and by them believers manifest their thankfulness strengthen their assurance edify their brethren adorn the profession of the Gospell stop the mouths of the adversaries and glorify God whose workmanship they are created in Christ Jesus thereunto that having their fruit unto holiness they may have in the end eternall life3THEIR ability to do good works is not at all of themselves but wholly from the spirit of Christ And that they may be enabled thereunto besides the graces they have already received there is required an actuall influence of the same holy Spirit to work in them to will and to do of his good pleasure yet are they not hereupon to grow negligent as if they were not bound to perform any duty unless upon a speciall motion of the spirit but they ought to be diligent in stirring up the grace of God that is in them4THEY who in their obedience attain to the greatest height which is possible in this life are so far from being able to supererogate and to do more then God requires as that they fall short of much which in duty they are bound to do5WE cannot by our best works merit pardon of sin or eternall life at the hand of God by reason of the great disproportion that is between them and the glory to come and the infinite distance that is between us and God whom by them we can neither profit nor satisfy for the debt of our former sins but when we have done all we can we have done but our duty and are unprofitable servants and because as they are good they proceed from his Spirit and as they are wrought by us they are defiled and mixed with so much weakness and imperfection that they cannot endure the severity of God’s judgement6YET notwithstanding the persons of believers being accepted through Christ their good works also are accepted in him not as though they were in this life wholly unblameable and unreproveable in Gods sight but that he looking upon them in his Son is pleased to accept and reward that which is sincere although accompanied with many weaknesses and imperfections7WORKS done by unregenerate men although for the matter of them they may be things which God commands and of good use both to themselves and others yet because they proceed not from a heart purified by faith nor are done in a right manner according to the Word nor to a right end the glory of God they are therefore sinfull and cannot please God or make a man meet to receive grace from God and yet their neglect of them is more sinfull and displeasing unto GodChap. XVII. Of the perserverance of the Saints1THEY whom God hath accepted in his beloved effectually called and sanctified by his Spirit can neither totally nor finally fall away from the state of grace but shall certainly persevere therein to the end and be eternally saved2THIS perseverance of the saints depends not upon their own free will but upon the immutability of the decree of election flowing from the free and unchangeable love of God the Father upon the efficacy of the merit and intercession of Jesus Christ the abiding of the Spirit and of the seed of God within them and the nature of the Covenant of Grace from all which ariseth also the certainty and infallibility thereof3NEVERTHELESS they may through the temptations of Satan and of the world the prevalancy of corruption remaining in them and the neglect of the means of their preservation fall into grievous sins and for a time continue therein whereby they incur Gods displeasure and grieve his holy Spirit come to be deprived of some measure of their graces and comforts have their hearts hardened and their consciences wounded hurt and scandalize others and bring temporall judgments upon themselvesChap. XVIII. Of the assurance of grace and salvation1ALTHOUGH hypocrites and other unregenerate men may vainly deceive themselves with false hopes and carnall presumptions of being in the favor of God and estate of salvation which hope of theirs shall perish yet such as truly believe in the Lord Jesus and love him in sincerity endeavouring to walk in all good conscience before him may in this life be certainly assured that they are in the state of grace and may rejoyce in the hope of the glory of God which hope shall never make them ashamed2THIS certainty is not a bare conjecturall and probable persuasion grounded upon a fallible hope but an infallible assurance of faith founded upon the divine truth of the promises of salvation the inward evidence of those graces unto which these promises are made the testimony of the spirit of adoption witnessing with our spirits that we are the children of God which spirit is the earnest of our inheritance whereby we are sealed to the day of redemption3THIS infallible assurance doth not so belong to the essence of faith but that a true believer may wait long and conflict with many difficulties before he be partaker of it yet being enabled by the spirit to know the things which are freely given him of God he may without extraordinary revelation in the right use of ordinary means attain thereunto and therefore it is the duty of every one to give all diligence to make his calling and election sure that thereby his heart may be enlarged in peace and joy in the Holy Ghost in love and thankfulness to God and in strength and cheerfulness in the duties of obedience the proper fruits of this assurance so far is it from inclining men to looseness4TRUE believers may have the assurance of their salvation divers ways shaken diminished and intermitted as by negligence in preserving of it by falling into some speciall sin which woundeth the conscience and grieveth the spirit by some sudden or vehement temptation by Gods withdrawing the light of his countenance and suffering even such as fear him to walk in darkness and to have no light yet are they never utterly destitute of the seed of God and life of faith that love of Christ and the brethren that sincerity of heart and conscience of duty out of which by the operation of the spirit this assurance may in due time be revived and by the which in the mean time they are supported from utter despairChap. XIX. Of the Law of God1GOD gave to Adam a Law as a Covenant of Works by which he bound him and all his posterity to personall entire exact and perpetuall obedience promised life upon the fulfilling and threatned death upon the breach of it and endued him with power and ability to keep it2THIS Law after his fall continued to be a perfect rule of righteousness and as such was delivered by God upon Mount Sinai in ten commandments and written in two tables the four first commandments containing our duty towards God and the other six our duty to man3BESIDE this Law commonly called Moral God was pleased to give the people of Israel as a Church under age Ceremoniall Laws containing severall typicall ordinances partly of worship prefiguring Christ his graces actions sufferings and benefits and partly holding forth divers instructions of moral duties all which Ceremoniall Laws are now abrogated under the New Testament4TO them also as a body politick he gave sundry judiciall laws which expired together with the state of that people not obliging any other now further then the generall equity thereof may require5THE Moral Law doth for ever bind all as well justified persons as others to the obedience therof and that not only in regard of the matter contained in it but also in respect of the authority of God the Creator who gave it neither doth Christ in the gospell any way dissolve but much strengthen this obligation6ALTHOUGH true believers be not under the Law as a Covenant of Works to be thereby justified or condemned yet it is of great use to them as well as to others in that as a rule of life informing them of the will of God and their duty it directs and binds them to walk accordingly discovering also the sinfull pollutions of their nature hearts and lives so as examining themselves thereby they may come to further conviction of humiliation for and hatred against sin together with a clearer sight of the need they have of Christ and the perfection of his obedience It is likewise of use to the regenerate to restrain their corruptions in that it forbids sin and the threatnings of it serve to shew what even their sins deserve and what afflictions in this life they may expect for them although freed from the curse thereof threatned in the Law The promises of it in like manner shew them Gods approbation of obedience and what blessings they may expect upon the performance thereof although not as due to them by the Law as a Covenant of Works so as a mans doing good and refraining from evil because the law encourageth to the one and deterreth from the other is no evidence of his being under the Law and not under Grace7NEITHER are the forementioned uses of the Law contrary to the grace of the Gospell but do sweetly comply with it the spirit of Christ subduing and enabling the will of man to do that freely and cheerfully which the will of God revealed in the Law requireth to be doneChap. XX. Of Christian Liberty and Liberty of Conscience1THE liberty which Christ hath purchased for believers under the Gospell consists in their freedom from the guilt of sin the condemning wrath of God the curse of the Moral Law and in their being delivered from this present evil world bondage to Satan and dominion of sin from the evil of afflictions the sting of death the victory of the grave and everlasting damnation as also in their free access to God and their yielding obedience unto him not out of slavish fear but a child-like love and willing mind all which were common also to believers under the Law But under the New Testament the liberty of Christians is further enlarged in their freedom from the yoke of the Ceremoniall Law to which the Jewish Church was subjected and in greater boldness of access to the throne of grace and in fuller communication of the free spirit of God than believers under the Law did ordinarily partake of2GOD alone is Lord of the conscience and hath left it free from the doctrines and commandments of men which are in any thing contrary to his Word or beside it in matters of faith or worship so that to believe such doctrines or to obey such commands out of conscience is to betray true liberty of conscience and the requiring of an implicit faith and an absolute and blind obedience is to destroy liberty of conscience and reason also3THEY who upon pretence of Christian liberty do practise any sin or cherish any lust do thereby destroy the end of Christian liberty which is that being delivered out of the hands of our enemies we might serve the Lord without fear in holiness and righteousness before him all the days of our life4AND because the powers which God hath ordained and the liberty which Christ hath purchased are not intended by God to destroy but mutually to uphold and preserve one another they who upon pretence of Christian liberty shall oppose any lawfull power or the lawfull exercise of it whether it be civil or ecclesiasticall resist the ordinance of God and for their publishing of such opinions or maintaining of such practises as are contrary to the light of nature or to the known principles of Christianity whether concerning faith worship or conversation or to the power of godliness or such erroneous opinions or practises as either in their own nature or in the manner of publishing or maintaining them are destructive to the externall peace and order which Christ hath established in the Church they may be lawfully called to account and proceeded against by the censures of the Church and by the power of the civil MagistrateChap. XXI. Of Religious worship and the Sabbath day1THE light of nature sheweth that there is a God who hath lordship and soveraignity over all is good and doth good unto all and is therefore to be feared loved praised called upon trusted in and served with all the heart and with all the soul and with all the might But the acceptable way of worshipping the true God is instituted by himself and so limited by his own revealed will that he may not be worshipped according to the imaginations and devices of men or the suggestions of Satan under any visible representation or any other way not prescribed in the holy Scripture2RELIGIOUS worship is to be given to God the Father Son and Holy Ghost and to him alone not to angells saints or any other creature and since the fall not without a mediator nor in the mediation of any other but of Christ alone3PRAYER with thanksgiving being one speciall part of religious worship is by God required of all men and that it may be accepted it is to be made in the name of the Son by the help of his spirit according to his will with understanding reverence humility fervency faith love and perseverance and if vocall in a known tongue4PRAYER is to be made for things lawfull and for all sorts of men living or that shall live hereafter but not for the dead nor for those of whom it may be known that they have sinned the sin unto death5THE reading of the Scriptures with godly fear the sound preaching and conscionable hearing of the word in obedience unto God with understanding faith and reverence singing of psalms with grace in the heart as also the due administration and worthy receiving of the Sacraments instituted by Christ are all parts of the ordinary religious worship of God beside religious oaths vows solemn fastings and thanksgivings upon speciall occasions which are in their severall times and seasons to be used in an holy and religious manner6NEITHER prayer nor any other part of religious worship is now under the Gospell either tyed unto or made more acceptable by any place in which it is performed or towards which it is directed but God is to be worshipped every where in spirit and truth as in private families daily and in secret each one by himself so more solemnly in the publick assemblies which are not carelessly or wilfully to be neglected or forsaken when God by his word or providence calleth thereunto7AS it is of the law of nature that in generall a due proportion of time be set apart for the worship of God so in his word by a positive morall and perpetuall commandment binding all men in all ages he hath particularly appointed one day in seven for a Sabbath to be kept holy unto him which from the beginning of the world to the resurrection of Christ was the last day of the week and from the resurrection of Christ was changed into the first day of the week which in Scripture is called the Lords day and is to be continued to the end of the world as the Christian Sabbath.8THIS Sabbath is then kept holy unto the Lord when men after a due preparing of their hearts and ordering of their common affairs before hand do not only observe a holy rest all the day from their own works words and thoughts about their worldly employments and recreations but also are taken up the whole time in the publick and private exercises of his worship and in the duties of necessity and mercyChap. XXII. Of lawfull Oaths and Vows1A lawfull oath is a part of religious worship wherein upon just occasion the person swearing solemnly calleth God to witnes what he asserteth or promiseth and to judge him according to the truth or falshood of what he sweareth2THE name of God only is that by which men ought to swear and therein it is to be used with all holy fear and reverence therefore to swear vainly or rashly by that glorious and dreadfull name or to swear at all by any other thing is sinfull and to be abhorred Yet as in matters of weight and moment an oath is warranted by the word of God under the New Testament as well as under the Old so a lawfull oath being imposed by lawfull authority in such matters ought to be taken3WHOSOEVER taketh an oath ought duely to consider the weightiness of so solemn an act and thereunto avouch nothing but what he is fully persauded is the truth neither may any man bind himself by oath to any thing but what is good and just and what he believeth so to be and what he is able and resolved to perform yet it is a sin to refuse an oath touching anything that is good and just being imposed by lawfull authority4AN oath is to be taken in the plain and common sense of the words without equivocation or mentall reservation It cannot oblige to sin but in any thing not sinfull being taken it binds to performance although to a mans own hurt nor is it to be violated although made to hereticks or infidels5A vow is of the like nature with a promissory oath and ought to be made with the like religious care and to be performed with the like faithfullness6IT is not to be made to any creature but to God alone and that it may be accepted it is to be made voluntarily out of faith and conscience of duty in way of thankfulness for mercy received or for the obtaining of what we want whereby we more strictly bind ourselves to necessary duties or to other things so far and so long as they may fitly conduce thereunto7NO man may vow to do any thing forbidden in the Word of God or what would hinder any duty therein commanded or which is not in his own power and for the performance whereof he hath no promise of ability from God in which respects popish monasticall vows of perpetuall single life professed poverty and regular obedience are so far from being degrees of higher perfection that they are superstitious and sinfull snares in which no Christian may intangle himselfChap. XXIII. Of the Civil Magistrate1GOD the supreme Lord and King of all the world hath ordained Civil Magistrats to be under him over the people for his own glory and the publick good and to this end hath armed them with the power of the sword for the defence and encouragement of them that are good and for the punishment of evil doers2IT is lawfull for Christians to accept and execute the office of a magistrate when called thereunto in the managing whereof as they ought especially to maintain piety justice and peace according to the wholesome laws of each Commonwealth so for that end they may lawfully now under the New Testament wage war upon just and necessary occasion3THE civil Magistrate may not assume to himself the administration of the word and sacraments or the power of the keys of the kingdom of heaven yet he hath authority and it is his duty to take order that unity and peace be preserved in the Church that the truth of God be kept pure and entire that all blasphemies and heresies be suppressed all corruptions and abuses in worship and discipline prevented or reformed and all the ordinances of God duly settled administred and observed for the better effecting whereof he hath power to call synods to be present at them and to provide that whatsoever is transacted in them be according to the mind of God4IT is the duty of people to pray for Magistrates to honour their persons to pay them tribute and other dues to obey their lawfull commands and to be subject to their authority for conscience sake Infidelity or difference in religion doth not make void the magistrates just and legall authority nor free the people from their due obedience to him from which ecclesiasticall persons are not exempted much less hath the Pope any power or jurisdiction over them in their dominions or over any other people and least of all to deprive them of their dominions or lives if he shall judge them to be hereticks or upon any other pretence whatsoeverChap. XXIV. Of Marriage and Divorce1MARRIAGE is between one man and one woman neither is it lawfull for any man to have more than one wife nor for any woman to have more then one husband at the same time2MARRIAGE was ordained for the mutuall help of husband and wife for the increase of mankind with a legitimate issue and of the Church with a holy seed and for preventing of uncleanness3IT is lawfull for all sorts of people to marry who are able with judgement to give their consent yet it is the duty of Christians to marry only in the Lord and therefore such as profess the true reformed religion should not marry with infidels papists or other idolaters neither should such as are godly be unequally yoked by marrying with such as are notoriously wicked in their life or maintain damnable heresies4MARRIAGE ought not to be within the degrees of consanguinity or affinity forbidden in the Word nor can such incestuous marriages ever be made lawfull by any law of man or consent of parties so as these persons may live together as man and wife The man may not marry any of his wifes kindred nearer in blood than he may of his own nor the woman of the husbands kindred nearer in blood than of her own5ADULTERY or fornication committed after a contract being detected before marriage giveth just occasion to the innocent party to dissolve that contract In the case of adultery after marriage it is lawfull for the innocent party to sue out a divorce and after the divorce to marry another as if the offending party were dead6ALTHOUGH the corruption of man be such as is apt to study arguments unduly to put asunder those whom God hath joyned together in marriage yet nothing but adultery or such wilfull desertion as can noways be remedied by the Church or civil magistrate is cause sufficient of dissolving the bond of marriage wherein a publick and orderly course of proceeding is to be observed and the persons concerned in it not left to their own wills and discretion in their own caseChap. XXV. Of the Church1THE Catholick or universall Church which is invisible consists of the whole number of the elect that have been are or shall be gathered into one under Christ the head therof and is the spouse the body the fullness of him that filleth all in all2THE visible Church which is also catholick or universall under the Gospell (not confined to one nation as before under the Law) consists of all those throughout the world that profess the true religion together with their children and is the kingdom of the Lord Jesus Christ the house and family of God out of which there is no ordinary possibility of salvation3UNTO this Catholick visible Church Christ hath given the ministry oracles and ordinances of God for the gathering and perfecting of the saints in this life to the end of the world and doth by his own presence and Spirit according to his promise make them effectuall thereunto4THIS Catholick Church hath been sometimes more sometimes less visible and particular Churches which are members thereof are more or less pure according as the doctrine of the Gospell is taught and embraced ordinances administred and publick worship performed more or less purely in them5THE purest Churches under heaven are subject both to mixture and error and some have so degenerated as to become no Churches of Christ but synagogues of Satan nevertheless there shall be always a Church on earth to worship God according to his will6THERE is no other head of the Church but the Lord Jesus Christ nor can the Pope of Rome in any sense be head thereof but is that Antichrist that man of sin and son of perdition that exalteth himself in the Church against Christ and all that is called GodChap. XXVI. Of the Communion of Saints1ALL saints that are united to Jesus Christ their head by his spirit and by faith have fellowship with him in his graces sufferings death resurrection and glory and being united to one another in love they have communion in each others gifts and graces and are oblidged to the performance of such duties publick and private as do conduce to their mutuall good both in the inward and outward man2Saints by profession are bound to maintain an holy fellowship and communion in the worship of God and in performing such other spirituall services as tend to their mutuall edification as also in relieving each other in outward things according to their severall abilities and necessities which communion as God offereth opportunity is to be extended to all those who in every place call upon the name of the Lord Jesus3THIS Communion which the saints have with Christ doth not make them in any wise partakers of the substance of his Godhead or to be equall with Christ in any respect either of which to affirm is impious and blasphemous Nor doth their communion one with another as saints take away or infringe the title or propriety which each man hath in his goods and possessionsChap. XXVII. Of the Sacraments1SACRAMENTS are holy signs and seals of the Covenant of Grace immediatly instituted by God to represent Christ and his benefits and to confirm our interest in him as also to put a visible difference between those that belong unto the church and the rest of the world and solemnly to engage them to the service of God in Christ according to his word2THERE is in every sacrament a spirituall relation or sacramentall union between the sign and the thing signified whence it comes to pass that the names and effects of the one are attributed to the other3THE grace which is exhibited in or by the sacraments rightly used is not conferred by any power in them neither doth the efficacy of a sacrament depend upon the piety or intention of him that doth administer it but upon the work of the Spirit and the word of Institution which contains together with a precept authorizing the use thereof a promise of benefit to worthy receivers4THERE be only two sacraments ordained by Christ our Lord in the Gospell that is to say Baptism and the Supper of the Lord neither of which may be dispensed by any but a minister of the word lawfully ordained5THE sacraments of the Old Testament in regard of the spirituall things thereby signified and exhibited were for substance the same with those of the NewChap. XXVIII. Of Baptism1BAPTISM is a sacrament of the New Testament ordained by Jesus Christ not only for the solemn admission of the party baptized into the visible church but also to be unto him a sign and seal of the Covenant of Grace of his ingrafting into Christ of regeneration of remission of sins and of his giving up unto God through Jesus Christ to walk in newness of life which sacrament is by Christs own appointment to be continued in his Church untill the end of the world2THE outward element to be used in this sacrament is water wherewith the party is to be baptized in the name of the Father and of the Son and of the Holy Ghost by a minister of the Gospell lawfully called thereunto3DIPPING of the person in the water is not necessary but baptism is rightly administred by pouring or sprinkling water upon the person4NOT only those that do actually profess faith in and obedience unto Christ but also the infants of one or both believing parents are to be baptized5ALTHOUGH it is a great sin to contemn or neglect this ordinance yet grace and salvation are not so inseparably annexed unto it as that no person can be regenerated or saved without it or that all that are baptized are undoubtedly regenerated6THE efficacy of baptism is not tied to that moment of time wherein it is administred yet notwithstanding by the right use of this ordinance the grace promised is not only offered but really exhibited and conferred by the Holy Ghost to such (whether of age or infants) as that grace belongeth unto according to the counsell of Gods own will in his appointed time7THE sacrament of baptism is but once to be administred unto any personChap. XXIX. Of the Lords Supper1OUR Lord Jesus in the night wherein he was betrayed instituted the sacrament of his body and blood called the Lords Supper to be observed in his Church unto the end of the world for the perpetuall remembrance of the sacrifice of himself in his death the sealing all benefits thereof to true believers their spirituall nourishment and growth in him their further engagement in and to all duties which they owe unto him and to be a bond and pledge of their communion with him and with each other as members of his mysticall body2IN this sacrament Christ is not offered up to his father nor any reall sacrifice made at all for remission of sins of the quick or dead but only a commemoration of that one offering up of himself by himself upon the cross once for all and a spirituall oblation of all possible praise unto God for the same so that the popish sacrifice of the Mass (as they call it) is most abominably injurious to Christs one only sacrifice the alone propitiation for all the sins of the elect3THE Lord Jesus hath in this ordinance appointed his ministers to declare his word of Institution to the people to pray and bless the elements of bread and wine and thereby to set them apart from a common to an holy use and to take and break the bread to take the cup and (they communicating also themselves) to give both to the communicants but to none who are not then present in the congregation4PRIVATE masses or receiving this sacrament by a priest or any other alone as likewise the deniall of the cup to the people worshipping the elements the lifting them up or carrying them about for adoration and the reserving them for any pretended religious use are all contrary to the nature of this sacrament and to the institution of Christ5THE outward elements in this sacrament duely set apart to the uses ordained by Christ have such relation to him crucified as that truly yet sacramentally only they are sometimes called by the name of the things they represent to wit the body and blood of Christ albeit in substance and nature they still remain truly and only bread and wine as they were before6THAT doctrine which maintaines a change of the substance of bread and wine into the substance of Christs body and blood (commonly called transubstantiation) by consecration of a priest or by any other way is repugnant not to scripture alone but even to common sense and reason overthroweth the nature of the sacrament and hath been and is the cause of manifold superstitions yea of gross idolatries7WORTHY receivers outwardly partaking of the visible elements of this sacrament do then also inwardly by faith really and indeed yet not carnally and corporally but spiritually receive and feed upon Christ crucified and all benefits of his death the body and blood of Christ being then not corporally or carnally in with or under the bread and wine yet as really but spiritually present to the faith of believers in that ordinance as the elements themselves are to their outward senses8ALTHOUGH ignorant and wicked men receive the outward elements in this sacrament yet they receive not the thing signified thereby but by their unworthy coming thereunto are guilty of the body and blood of the Lord to their own damnation wherefore all ignorant and ungodly persons as they are unfit to enjoy communion with him so are they unworthy of the Lords table and cannot without great sin against Christ while they remain such partake of these holy mysteries or be admitted thereuntoChap. XXX. Of Church Censures1THE Lord Jesus as King and head of his Church hath therein appointed a government in the hand of church officers distinct from the civil Magistrate2TO these officers the keys of the kingdom of heaven are committed by virtue whereof they have power respectively to retain and remit sins to shut that kingdom against the impenitent both by the word and censures and to open it unto penitent sinners by the ministry of the gospell and by absolution from censures as occasion shall require3CHURCH censures are necessary for the reclaiming and gaining of offending brethren for deterring of others from the like offences for the purging out of that leaven which might infect the whole lump for vindicating the honour of Christ and the holy profession of the gospell and for preventing the wrath of God which might justly fall upon the Church if they should suffer his covenant and the sealls thereof to be profaned by notorious and obstinate offenders4FOR the better attaining of these ends the officers of the church are to proceed by admonition suspension from the sacrament of the Lords supper for a season and by excommunication from the Church according to the nature of the crime and demerit of the personChap. XXXI. Of Synods and Councills1FOR the better government and further edification of the Church there ought to be such assemblies as are commonly called Synods or Councills2AS Magistrates may lawfully call a synod of ministers and other fit persons to consult and advise with about matters of religion so if Magistrates be open enemies to the Church the ministers of Christ of themselves by virtue of their office or they with other fit persons upon delegation from their Churches may meet together in such assemblies3IT belongeth to Synods and Councills ministerially to determine controversies of faith and cases of conscience to set down rules and directions for better ordering of the publick worship of God and government of his Church to receive complaints in cases of maladministration and authoritatively to determine the same which decrees and determinations (if consonant to the word of God) are to be received with reverence and submission not only for their agreement with the word but also for the power whereby they are made as being an ordinance of God appointed thereunto in his word4ALL Synods or Councills since the Apostles times whether generall or particular may err and many have erred therefore they are not to be made the rule of faith or practise but to be used as an help in both5SYNODS and councills are to handle or conclude nothing but that which is ecclesiasticall and are not to intermeddle with civil affairs which concern the Commonwealth unless by way of humble petition in cases extraordinary or by way of advice for satisfaction of conscience if they be thereunto required by the civil MagistrateChap. XXXII. Of the state of men after death and of the Resurrection of the dead1THE bodies of men after death return to dust and see corruption but their souls (which neither die nor sleep) having an immortall subsistence immediatly return to God who gave them the souls of the righteous being then made perfect in holiness are received into the highest heavens where they behold the face of God in light and glory waiting for the full redemption of their bodies and the souls of the wicked are cast into hell where they remain in torments and utter darkness reserved to the judgement of the great day Besides these two places for souls seperated from their bodies the scripture acknowledgeth none2AT the last day such as are found alive shall not die but be changed and all the dead shall be raised up with the self same bodies and none other although with different qualities which shall be united again to their souls for ever3THE bodies of the unjust shall by the power of Christ be raised to dishonour the bodies of the just by his spirit unto honour and be made conformable to his own glorious bodyChap. XXXIII. Of the last Judgement1GOD hath appointed a day wherein he will judge the world in righteousness by Jesus Christ to whom all power and judgement is given of the Father In which day not only the apostate angels shall be judged but likewise all persons that have lived upon earth shall appear before the tribunall of Christ to give an account of their thoughts words and deeds and to receive according to what they have done in the body whether good or evil2THE end of Gods appointing this day is for the manifestation of the glory of his mercy in the eternall salvation of the elect and of his justice in the damnation of the reprobate who are wicked and disobedient for then shall the righteous go into everlasting life and receive that fullness of joy and refreshing which shall come from the presence of the Lord but the wicked who know not God and obey not the gospell of Jesus Christ shall be cast into eternall torments and be punished with everlasting destruction from the presence of the Lord and from the glory of his power3AS Christ would have us certainly to be perswaded that there shall be a day of judgement both to deter all men from sin and for the greater consolation of the godly in their adversity so will he have that day unknown to men that they may shake off all carnall security and be always watchfull because they know not at what hour the Lord will come and may be ever prepared to say Come Lord Jesus come quickly AmenText 3: The Confession of Faith of the Assembly of Divines at Westminster, a 1946 transcription of the 1646 manuscriptSource: CHAPTER I.Of the Holy Scripture.Although the light of nature, and the works of creation and providence do so far manifest the goodness, wisdom, and power of God, as to leave men unexcusable; yet are they not sufficient to give that knowledge of God, and of His will, which is necessary unto salvation. Therefore it pleased the Lord, at sundry times, and in divers manners, to reveal Himself, and to declare that His will unto His Church; and afterwards, for the better preserving and propagating of the truth, and for the more sure establishment and comfort of the Church against the corruption of the flesh, and the malice of Satan and of the world, to commit the same wholly unto writing: which maketh the Holy Scripture to be most necessary; those former ways of God’s revealing His will unto His people being now ceased.II. Under the name of Holy Scripture, or the Word of God written, are now contained all the books of the Old and New Testament, which are these,Of the Old Testament.GenesisExodusLeviticusNumbersDeuteronomyJoshuaJudgesRuthI. SamuelII. SamuelI. KingsII. KingsI. ChroniclesII. ChroniclesEzraNehemiahEstherJobPsalmsProverbsEcclesiastesThe Song of SongsIsaiahJeremiahLamentationsEzekielDanielHoseaJoelAmosObadiahJonahMicahNahumHabakkukZephaniahHaggaiZechariahMalachi;Of the New Testament.The Gospels according to???Matthew???Mark???Luke???JohnThe Acts of the ApostlesPaul’s Epistles to the????Romans??????Corinthians I.??????Corinthians II.GalatiansEphesiansPhilippiansColossiansThessalonians I.Thessalonians II.To Timothy I.To Timothy II.To TitusTo PhilemonThe Epistle to the????HebrewsThe Epistle of JamesThe first and second????Epistles of PeterThe first, second, and????third Epistles of JohnThe Epistle of JudeThe Revelation of John.All which are given by inspiration of God to be the rule of faith and life.III. The books commonly called Apocrypha, not being of divine inspiration, are no part of the canon of the Scripture, and therefore are of no authority in the Church of God, nor to be any otherwise approved, or made use of, than other human writings.IV. The authority of the Holy Scripture, for which it ought to be believed, and obeyed, dependeth not upon the testimony of any man, or Church; but wholly upon God (who is truth itself) the author thereof: and therefore it is to be received, because it is the Word of God.V. We may be moved and induced by the testimony of the Church to an high and reverent esteem of the Holy Scripture. And the heavenliness of the matter, the efficacy of the doctrine, the majesty of the style, the consent of all the parts, the scope of the whole (which is, to give all glory to God), the full discovery it makes of the only way of man’s salvation, the many other incomparable excellencies, and the entire perfection thereof, are arguments whereby it doth abundantly evidence itself to be the Word of God: yet notwithstanding, our full persuasion and assurance of the infallible truth and divine authority thereof, is from the inward work of the Holy Spirit bearing witness by and with the Word in our hearts.VI. The whole counsel of God concerning all things necessary for His own glory, man’s salvation, faith and life, is either expressly set down in Scripture, or by good and necessary consequence may be deduced from Scripture: unto which nothing at any time is to be added, whether by new revelations of the Spirit or traditions of men. Nevertheless, we acknowledge the inward illumination of the Spirit of God to be necessary for the saving understanding of such things as are revealed in the Word: and that there are some circumstances concerning the worship of God, and government of the Church, common to human actions and societies, which are to be ordered by the light of nature, and Christian prudence, according to the general rules of the Word, which are always to be observed.VII. All things in Scripture are not alike plain in themselves, nor alike clear unto all: yet those things which are necessary to be known, believed, and observed for salvation, are so clearly propounded, and opened in some place of Scripture or other, that not only the learned, but the unlearned, in a due use of the ordinary means, may attain unto a sufficient understanding of them.VIII. The Old Testament in Hebrew (which was the native language of the people of God of old), and the New Testament in Greek (which, at the time of the writing of it, was most generally known to the nations), being immediately inspired by God, and, by His singular care and providence, kept pure in all ages, are therefore authentical; so as, in all controversies of religion, the Church is finally to appeal unto them. But, because these original tongues are not known to all the people of God, who have right unto, and interest in the Scriptures, and are commanded, in the fear of God, to read and search them, therefore they are to be translated into the vulgar language of every nation unto which they come, that, the Word of God dwelling plentifully in all, they may worship Him in an acceptable manner; and, through patience and comfort of the Scriptures, may have hope.IX. The infallible rule of interpretation of Scripture is the Scripture itself: and therefore, when there is a question about the true and full sense of any Scripture (which is not manifold, but one), it must be searched and known by other places that speak more clearly.X. The supreme judge by which all controversies of religion are to be determined, and all decrees of councils, opinions of ancient writers, doctrines of men, and private spirits, are to be examined, and in whose sentence we are to rest, can be no other but the Holy Spirit speaking in the Scripture.CHAPTER II.Of God, and of the Holy Trinity.There is but one only, living, and true God, who is infinite in being and perfection, a most pure spirit, invisible, without body, parts, or passions; immutable, immense, eternal, incomprehensible, almighty, most wise, most holy, most free, most absolute; working all things according to the counsel of His own immutable and most righteous will, for, His own glory; most loving, gracious, merciful, long-suffering, abundant in goodness and truth, forgiving iniquity, transgression, and sin; the rewarder of them that diligently seek Him; and withal, most just, and terrible in His judgments, hating all sin, and who will by no means clear the guilty.II. God hath all life, glory, goodness, blessedness, in and of Himself; and is alone in and unto Himself all-sufficient, not standing in need of any creatures which He hath made, nor deriving any glory from them, but only manifesting His own glory in, by, unto, and upon them. He is the alone fountain of all being, of whom, through whom, and to whom are all things; and hath most sovereign dominion over them, to do by them, for them, or upon them whatsoever Himself pleaseth. In His sight all things are open and manifest, His knowledge is infinite, infallible, and independent upon the creature, so as nothing is to Him contingent, or uncertain. He is most holy in all His counsels, in all His works, and in all His commands. To Him is due from angels and men, and every other creature, whatsoever worship, service, or obedience He is pleased to require of them.III. In the unity of the Godhead there be three persons, of one substance, power, and eternity: God the Father, God the Son, and God the Holy Ghost: the Father is of none, neither begotten, nor proceeding; the Son is eternally begotten of the Father; the Holy Ghost eternally proceeding from the Father and the Son.CHAPTER III.Of God’s Eternal Decree.God, from all eternity, did, by the most wise and holy counsel of His own will, freely, and unchangeably ordain whatsoever comes to pass: yet so, as thereby neither is God the author of sin, nor is violence offered to the will of the creatures; nor is the liberty or contingency of second causes taken away, but rather established.II. Although God knows whatsoever may or can come to pass upon all supposed conditions, yet hath He not decreed anything because He foresaw it as future, or as that which would come to pass upon such conditions.III. By the decree of God, for the manifestation of His glory, some men and angels are predestinated unto everlasting life; and others foreordained to everlasting death.IV. These angels and men, thus predestinated, and foreordained, are particularly and unchangeably designed, and their number so certain and definite, that it cannot be either increased or diminished.V. Those of mankind that are predestinated unto life, God, before the foundation of the world was laid, according to His eternal and immutable purpose, and the secret counsel and good pleasure of His will, hath chosen, in Christ, unto everlasting glory, out of His mere free grace and love, without any foresight of faith, or good works, or perseverance in either of them, or any other thing in the creature, as conditions, or causes moving Him thereunto: and all to the praise of His glorious grace.VI. As God hath appointed the elect unto glory, so hath He, by the eternal and most free purpose of His will, foreordained all the means thereunto. Wherefore, they who are elected, being fallen in Adam, are redeemed by Christ, are effectually called unto faith in Christ by His Spirit working in due season, are justified, adopted, sanctified, and kept by His power, through faith, unto salvation. Neither are any other redeemed by Christ, effectually called, justified, adopted, sanctified, and saved, but the elect only.VII. The rest of mankind God was pleased, according to the unsearchable counsel of His own will, whereby He extendeth or withholdeth mercy, as He pleaseth, for the glory of His sovereign power over His creatures, to pass by; and to ordain them to dishonour and wrath for their sin, to the praise of His glorious justice.VIII. The doctrine of this high mystery of predestination is to be handled with special prudence and care, that men, attending the will of God revealed in His Word, and yielding obedience thereunto, may, from the certainty of their effectual vocation, be assured of their eternal election. So shall this doctrine afford matter of praise, reverence, and admiration of God; and of humility, diligence, and abundant consolation to all that sincerely obey the Gospel.CHAPTER IV.Of Creation.It pleased God the Father, Son, and Holy Ghost, for the manifestation of the glory of His eternal power, wisdom, and goodness, in the beginning, to create, or make of nothing, the world, and all things therein whether visible or invisible, in the space of six days; and all very good.II. After God had made all other creatures, He created man, male and female, with reasonable and immortal souls, endued with knowledge, righteousness, and true holiness, after His own image; having the law of God written in their hearts, and power to fulfil it: and yet under a possibility of transgressing, being left to the liberty of their own will, which was subject unto change. Beside this law written in their hearts, they received a command, not to eat of the tree of the knowledge of good and evil; which while they kept, they were happy in their communion with God, and had dominion over the creatures.CHAPTER V.Of Providence.God the great Creator of all things doth uphold, direct, dispose, and govern all creatures, actions, and things, from the greatest even to the least, by His most wise and holy providence, according to His infallible fore-knowledge, and the free and immutable counsel of His own will, to the praise of the glory of His wisdom, power, justice, goodness, and mercy.II. Although, in relation to the fore-knowledge and decree of God, the first Cause, all things come to pass immutably, and infallibly; yet, by the same providence, He ordereth them to fall out, according to the nature of second causes, either necessarily, freely, or contingently.III. God, in His ordinary providence, maketh use of means, yet is free to work without, above, and against, them, at His pleasure.IV. The almighty power, unsearchable wisdom, and infinite goodness of God so far manifest themselves in His providence, that it extendeth itself even to the first fall, and all other sins of angels and men; and that not by a bare permission, but such as hath joined with it a most wise and powerful bounding, and otherwise ordering, and governing of them, in a manifold dispensation, to His own holy ends; yet so, as the sinfulness thereof proceedeth only from the creature, and not from God, who, being most holy and righteous, neither is nor can be the author or approver of sin.V. The most wise, righteous, and gracious God doth oftentimes leave, for a season, His own children to manifold temptations, and the corruption of their own hearts, to chastise them for their former sins, or to discover unto them the hidden strength of corruption and deceitfulness of their hearts, that they may be humbled; and, to raise them to a more close and constant dependence for their support upon Himself, and to make them more watchful against all future occasions of sin, and for sundry other just and holy ends.VI. As for those wicked and ungodly men whom God, as a righteous Judge, for former sins, doth blind and harden, from them He not only withholdeth His grace whereby they might have been enlightened in their understandings, and wrought upon in their hearts; but sometimes also withdraweth the gifts which they had, and exposeth them to such objects as their corruption makes occasions of sin; and, withal, gives them over to their own lusts, the temptations of the world, and the power of Satan, whereby it comes to pass that they harden themselves, even under those means which God useth for the softening of others.VII. As the providence of God doth, in general, reach to all creatures; so, after a most special manner, it taketh care of His Church, and disposeth all things to the good thereof.CHAPTER VI.Of the Fall of Man, of Sin, and of the Punishment thereof.Our first parents, being seduced by the subtilty and temptation of Satan, sinned, in eating the forbidden fruit. This their sin, God was pleased, according to His wise and holy counsel, to permit, having purposed to order it to His own glory.II. By this sin they fell from their original righteousness and communion with God, and so became dead in sin, and wholly defiled in all the parts and faculties of soul and body.III. They being the root of all mankind, the guilt of this sin was imputed; and the same death in sin, and corrupted nature, conveyed to all their posterity descending from them by ordinary generation.IV. From this original corruption, whereby we are utterly indisposed, disabled, and made opposite to all good, and wholly inclined to all evil, do proceed all actual transgressions.V. This corruption of nature, during this life, doth remain in those that are regenerated; and although it be, through Christ, pardoned, and mortified; yet both itself, and all the motions thereof, are truly and properly sin.VI. Every sin, both original and actual, being a transgression of the righteous law of God, and contrary thereunto, doth, in its own nature, bring guilt upon the sinner, whereby he is bound over to the wrath of God, and curse of the law, and so made subject to death, with all miseries spiritual, temporal, and eternal.CHAPTER VII.Of God’s Covenant with Man.The distance between God and the creature is so great, that although reasonable creatures do owe obedience unto Him as their Creator, yet they could never have any fruition of Him as their blessedness and reward, but by some voluntary condescension on God’s part, which He hath been pleased to express by way of covenant.II. The first covenant made with man was a covenant of works, wherein life was promised to Adam; and in him to his posterity, upon condition of perfect and personal obedience.III. Man, by his fall, having made himself uncapable of life by that covenant, the Lord was pleased to make a second, commonly called the covenant of grace; wherein He freely offereth unto sinnets life and salvation by Jesus Christ; requiring of them faith in Him, that they may be saved, and promising to give unto all those that are ordained unto eternal life His Holy Spirit, to make them willing, and able to believe.IV. This covenant of grace is frequently set forth in Scripture by the name of a testament, in reference to the death of Jesus Christ the Testator, and to the everlasting inheritance, with all things belonging to it, therein bequeathed.V. This covenant was differently administered in the time of the law, and in the time of the gospel: under the law, it was administered by promises, prophecies, sacrifices, circumcision, the paschal lamb, and other types and ordinances delivered to the people of the Jews, all fore-signifying Christ to come; which were, for that time, sufficient and efficacious, through the operation of the Spirit, to instruct and build up the elect in faith in the promised Messiah, by whom they had full remission of sins, and eternal salvation; and is called the old Testament.VI. Under the gospel, when Christ, the substance, was exhibited, the ordinances in which this covenant is dispensed are the preaching of the Word, and the administration of the sacraments of Baptism and the Lord’s Supper: which, though fewer in number, and administered with more simplicity, and less outward glory, yet, in them, it is held forth in more fulness, evidence, and spiritual efficacy, to all nations, both Jews and Gentiles; and is called the new Testament. There are not therefore two covenants of grace, differing in substance, but one and the same, under various dispensations.CHAPTER VIII.Of Christ the Mediator.It pleased God, in His eternal purpose, to choose and ordain the Lord Jesus, His only begotten Son, to be the Mediator between God and man, the Prophet, Priest, and King, the Head and Saviour of His Church, the Heir of all things, and Judge of the world: unto whom He did from all eternity give a people, to be His seed, and to be by Him in time redeemed, called, justified, sanctified, and glorified.II. The Son of God, the second person in the Trinity, being very and eternal God, of one substance and equal with the Father, did, when the fulness of time was come, take upon Him man’s nature, with all the essential properties, and common infirmities thereof, yet without sin; being conceived by the power of the Holy Ghost, in the womb of the virgin Mary, of her substance. So that two whole, perfect, and distinct natures, the Godhead and the manhood, were inseparably joined together in one person, without conversion, composition, or confusion. Which person is very God, and very man, yet one Christ, the only Mediator between God and man.III. The Lord Jesus, in His human nature thus united to the divine, was sanctified, and anointed with the Holy Spirit, above measure, having in Him all the treasures of wisdom and knowledge; in whom it pleased the Father that all fulness should dwell; to the end that, being holy, harmless, undefiled, and full of grace and truth, He might be thoroughly furnished to execute the office of a mediator, and surety. Which office He took not unto Himself, but was thereunto called by His Father, who put all power and judgment into His hand, and gave Him commandment to execute the same.IV. This office the Lord Jesus did most willingly undertake; which that He might discharge, He was made under the law, and did perfectly fulfil it; endured most grievous torments immediately in His soul, and most painful sufferings in His body; was crucified, and died, was buried, and remained under the power of death, yet saw no corruption. On the third day He arose from the dead, with the same body in which He suffered, with which also he ascended into heaven, and there sitteth at the right hand of His Father, making intercession, and shall return, to judge men and angels, at the end of the world.V. The Lord Jesus, by His perfect obedience, and sacrifice of Himself, which He, through the eternal Spirit, once offered up unto God, hath fully satisfied the justice of His Father; and purchased, not only reconciliation, but an everlasting inheritance in the kingdom of heaven, for all those whom the Father hath given unto Him.VI. Although the work of redemption was not actually wrought by Christ till after His incarnation, yet the virtue, efficacy, and benefits thereof were communicated unto the elect, in all ages successively from the beginning of the world, in and by those promises, types, and sacrifices, wherein He was revealed, and signified to be the seed of the woman which should bruise the serpent’s head; and the Lamb slain from the beginning of the world; being yesterday and today the same, and for ever.VII. Christ, in the work of mediation, acts according to both natures, by each nature doing that which is proper to itself; yet, by reason of the unity of the person, that which is proper to one nature is sometimes in Scripture attributed to the person denominated by the other nature.VIII. To all those for whom Christ hath purchased redemption, He doth certainly and effectually apply and communicate the same; making intercession for them, and revealing unto them, in and by the Word, the mysteries of salvation; effectually persuading them by His Spirit to believe and obey, and governing their hearts by His Word and Spirit; overcoming all their enemies by His almighty power and wisdom, in such manner, and ways, as are most consonant to His wonderful and unsearchable dispensation.CHAPTER IX.Of Free-Will.God hath endued the will of man with that natural liberty, that it is neither forced, nor, by any absolute necessity of nature, determined to good, or evil.II. Man, in his state of innocency, had freedom, and power to will and to do that which was good and well pleasing to God; but yet, mutably, so that he might fall from it.III. Man, by his fall into a state of sin, hath wholly lost all ability of will to any spiritual good accompanying salvation: so as, a natural man, being altogether averse from that good, and dead in sin, is not able, by his own strength, to convert himself, or to prepare himself thereunto.IV. When God converts a sinner, and translates him into the state of grace, He freeth him from his natural bondage under sin; and, by His grace alone, enables him freely to will and to do that which is spiritually good; yet so, as that by reason of his remaining corruption, he doth not perfectly, nor only, will that which is good, but doth also will that which is evil.V. The will of man is made perfectly and immutably free to good alone in the state of glory only.CHAPTER X.Of Effectual Calling.All those whom God hath predestinated unto life, and those only, He is pleased, in His appointed and accepted time, effectually to call, by His Word and Spirit, out of that state of sin and death, in which they are by nature to grace and salvation, by Jesus Christ; enlightening their minds spiritually and savingly to understand the things of God, taking away their heart of stone, and giving unto them a heart of flesh; renewing their wills, and, by His almighty power, determining them to that which is good, and effectually drawing them to Jesus Christ: yet so, as they come most freely, being made willing by His grace.II. This effectual call is of God’s free and special grace alone, not from anything at all foreseen in man, who is altogether passive therein, until, being quickened and renewed by the Holy Spirit, he is thereby enabled to answer this call, and to embrace the grace offered and conveyed in it.III. Elect infants, dying in infancy, are regenerated, and saved by Christ, through the Spirit, who worketh when, and where, and how He pleaseth: so also are all other elect persons who are uncapable of being outwardly called by the ministry of the Word.IV. Others, not elected, although they may be called by the ministry of the Word, and may have some common operations of the Spirit, yet they never truly come unto Christ, and therefore cannot be saved: much less can men, not professing the Christian religion, be saved in any other way whatsoever, be they never so diligent to frame their lives according to the light of nature, and the laws of that religion they do profess. And, to assert and maintain that they may, is very pernicious, and to be detested.CHAPTER XI.Of Justification.Those whom God effectually calleth, He also freely justifieth: not by infusing righteousness into them, but by pardoning their sins, and by accounting and accepting their persons as righteous; not for anything wrought in them, or done by them, but for Christ’s sake alone; nor by imputing faith itself, the act of believing, or any other evangelical obedience to them, as their righteousness; but by imputing the obedience and satisfaction of Christ unto them, they receiving and resting on Him and His righteousness, by faith; which faith they have not of themselves, it is the gift of God.II. Faith, thus receiving and resting on Christ and His righteousness, is the alone instrument of justification: yet is it not alone in the person justified, but is ever accompanied with all other saving graces, and is no dead faith, but worketh by love.III. Christ, by His obedience and death, did fully discharge the debt of all those that are thus justified, and did make a proper, real, and full satisfaction to His Father’s justice in their behalf. Yet, inasmuch as He was given by the Father for them; and His obedience and satisfaction accepted in their stead; and both, freely, not for anything in them; their justification is only of free grace; that both the exact justice, and rich grace of God might be glorified in the justification of sinners.IV. God did, from all eternity, decree to justify all the elect, and Christ did, in the fulness of time, die for their sins, and rise again for their justification: nevertheless, they are not justified, until the Holy Spirit doth, in due time, actually apply Christ unto them.V. God doth continue to forgive the sins of those that are justified; and, although they can never fall from the state of justification, yet they may, by their sins, fall under God’s fatherly displeasure, and not have the light of His countenance restored unto them, until they humble themselves, confess their sins, beg pardon, and renew their faith and repentance.VI. The justification of believers under the old testament was, in all these respects, one and the same with the justification of believers under the new testament.CHAPTER XII.Of Adoption.All those that are justified, God vouchsafeth, in and for His only Son Jesus Christ, to make partakers of the grace of adoption, by which they are taken into the number, and enjoy the liberties and privileges of the children of God, have His name put upon them, receive the spirit of adoption, have access to the throne of grace with boldness, are enabled to cry, Abba, Father, are pitied, protected, provided for, and chastened by Him, as by a Father: yet never cast off, but sealed to the day of redemption; and inherit the promises, as heirs of everlasting salvation.CHAPTER XIII.Of Sanctification.They, who are once effectually called, and regenerated, having a new heart, and a new spirit created in them, are further sanctified, really and personally, through the virtue of Christ’s death and resurrection, by His Word and Spirit dwelling in them: the dominion of the whole body of sin is destroyed, and the several lusts thereof are more and more weakened and mortified; and they more and more quickened and strengthened in all saving graces, to the practice of true holiness, without which no man shall see the Lord.II. This sanctification is throughout, in the whole man; yet imperfect in this life, there abiding still some remnants of corruption in every part; whence ariseth a continual and irreconcilable war, the flesh lusting against the Spirit, and the Spirit against the flesh.III. In which war, although the remaining corruption, for a time, may much prevail; yet, through the continual supply of strength from the sanctifying Spirit of Christ, the regenerate part doth overcome; and so, the saints grow in grace, perfecting holiness in the fear of God.CHAPTER XIV.Of Saving Faith.The grace of faith, whereby the elect are enabled to believe to the saving of their souls, is the work of the Spirit of Christ in their hearts, and is ordinarily wrought by the ministry of the Word, by which also, and by the administration of the sacraments, and prayer, it is increased and strengthened.II. By this faith, a Christian believeth to be true whatsoever is revealed in the Word, for the authority of God Himself speaking therein; and acteth differently upon that which each particular passage thereof containeth; yielding obedience to the commands, trembling at the threatenings, and embracing the promises of God for this life, and that which is to come. But the principal acts of saving faith are accepting, receiving, and resting upon Christ alone for justification, sanctification, and eternal life, by virtue of the covenant of grace.III. This faith is different in degrees, weak or strong; may be often and many ways assailed, and weakened, but gets the victory: growing up in many to the attainment of a full assurance, through Christ, who is both the author and finisher of our faith.CHAPTER XV.Of Repentance unto Life.Repentance unto life is an evangelical grace, the doctrine whereof is to be preached by every minister of the Gospel, as well as that of faith in Christ.II. By it, a sinner, out of the sight and sense not only of the danger, but also of the filthiness and odiousness of his sins, as contrary to the holy nature, and righteous law of God; and upon the apprehension of His mercy in Christ to such as are penitent, so grieves for, and hates his sins, as to turn from them all unto God, purposing and endeavouring to walk with Him in all the ways of His commandments.III. Although repentance be not to be rested in, as any satisfaction for sin, or any cause of the pardon thereof, which is the act of God’s free grace in Christ; yet it is of such necessity to all sinners, that none may expect pardon without it.IV. As there is no sin so small, but it deserves damnation; so there is no sin so great, that it can bring damnation upon those, who truly repent.V. Men ought not to content themselves with a general repentance, but it is every man’s duty to endeavour to repent. of his particular sins, particularly.VI. As every man is bound to make private confession of his sins to God, praying for the pardon thereof; upon which, and the forsaking of them, he shall find mercy; so, he that scandalizeth his brother, or the Church of Christ, ought to be willing, by a private or public confession, and sorrow for his sin, to declare his repentance to those that are offended, who are thereupon to be reconciled to him, and in love to receive him.CHAPTER XVI.Of Good Works.Good works are only such as God hath commanded in His holy Word, and not such as, without the warrant thereof, are devised by men, out of blind zeal, or upon any pretence of good intention.II. These good works, done in obedience to God’s commandments, are the fruits and evidences of a true and lively faith: and by them believers manifest their thankfulness, strengthen their assurance, edify their brethren, adorn the profession of the Gospel, stop the mouths of the adversaries, and glorify God, whose workmanship they are, created in Christ Jesus unto, that, having their fruit unto holiness, they may have the end, eternal life.III. Their ability to do good works is not at all of themselves, but wholly from the Spirit of Christ. And that they may be enabled thereunto, beside the graces they have already received, there is required an actual influence of the same Holy Spirit, to work in them to will, and to do, of His good pleasure: yet are they not hereupon to grow negligent, as if they were not bound to perform any duty unless upon a special motion of the Spirit; but they ought to be diligent in stirring up the grace of God that is in them.IV. They who, in their obedience, attain to the greatest height which is possible in this life, are so far from being able to supererogate, and to do more than God requires, as that they fall short of much which in duty they are bound to do.V. We cannot by our best works merit pardon of sin, or eternal life at the hand of God, by reason of the great disproportion that is between them and the glory to come; and the infinite distance that is between us and God whom, by them, we can neither profit, nor satisfy for the debt of our former sins, but when we have done all we can, we have done but our duty, and are unprofitable servants: and because, as they are good, they proceed from His Spirit; and as they are wrought by us, they are defiled, and mixed with so much weakness and imperfection, that they cannot endure ,the severity of God’s judgment.VI. Notwithstanding, the persons of believers being accepted through Christ, their good works also are accepted in Him; not as though they were in this life wholly unblameable and unreprovable in God’s sight; but that He, looking upon them in His Son, is pleased to accept and reward that which is sincere, although accompanied with many weaknesses and imperfections.VII. Works done by unregenerate men, although for the matter of them they may be things which God commands; and of good use both to themselves and others: yet, because they proceed not from an heart purified by faith; nor are done in a right manner, according to the Word; nor to a right end, the glory of God, they are therefore sinful, and cannot please God, or make a man meet to receive grace from God: and yet, their neglect of them is more sinful and displeasing unto God.CHAPTER XVII.Of the Perseverance of the Saints.They, whom God hath accepted in His Beloved, effectually called, and sanctified by His Spirit, can neither totally nor finally fall away from the state of grace, but shall certainly persevere therein to the end, and be eternally saved.II. This perseverance of the saints depends not upon their own free will, but upon the immutability of the decree of election, flowing from the free and unchangeable love of God the Father; upon the efficacy of the merit and intercession of Jesus Christ, the abiding of the Spirit, and of the seed of God within them, and the nature of the covenant of grace: from all which ariseth also the certainty and infallibility thereof.III. Nevertheless, they may, through the temptations of Satan and of the world, the prevalency of corruption remaining in them, and the neglect of the means of their preservation, fall into grievous sins; and, for a time, continue therein: whereby they incur God’s, displeasure, and grieve His Holy Spirit, come to be deprived of some measure of their graces and comforts, have their hearts hardened, and their consciences wounded; hurt and scandalize others, and bring temporal judgments upon themselves.CHAPTER XVIII.Of the Assurance of Grace and Salvation.Although hypocrites and other unregenerate men may vainly deceive themselves with false hopes and carnal presumptions of being in the favour of God, and estate of salvation (which hope of theirs shall perish): yet such as truly believe in the Lord Jesus, and love Him in sincerity, endeavouring to walk in all good conscience before Him, may, in this life, be certainly assured that they are in the state of grace, and may rejoice in the hope of the glory of God, which hope shall never make them ashamed.II. This certainty is not a bare conjectural and probable persuasion grounded upon a fallible hope; but an infallible assurance of faith founded upon the divine truth of the promises of salvation, the inward evidence of those graces unto which these promises are made, the testimony of the Spirit of adoption witnessing with our spirits that we are the children of God, which Spirit is the earnest of our inheritance, whereby we are sealed to the day of redemption.III. This infallible assurance doth not so belong to the essence of faith, but that a true believer may wait long, and conflict with many difficulties, before he be partaker of it: yet, being enabled by the Spirit to know the things which are freely given him of God, he may, without extraordinary revelation, in the right use of ordinary means, attain thereunto. And therefore it is the duty of everyone to give all diligence to make his calling and election sure, that thereby his heart may be enlarged in peace and joy in the Holy Ghost, in love and thankfulness to God, and in strength and cheerfulness in the duties of obedience, the proper fruits of this assurance; so far is it from inclining men to looseness.IV. True believers may have the assurance of their salvation divers ways shaken, diminished, and intermitted; as, by negligence in preserving of it, by falling into some special sin which woundeth the conscience and grieveth the Spirit; by some sudden or vehement temptation, by God’s withdrawing the light of His countenance, and suffering even such as fear Him to walk in darkness and to have no light: yet are they never utterly destitute of that seed of God, and life of faith, that love of Christ and the brethren, that sincerity of heart, and conscience of duty, out of which, by the operation of the Spirit, this assurance may, in due time, be revived; and by the which, in the mean time, they are supported from utter despair.CHAPTER XIX.Of the Law of God.God gave to Adam a law, as a covenant of works, by which He bound him and all his posterity to personal, entire, exact, and perpetual obedience, promised life upon the fulfilling, and threatened death upon the breach of it, and endued him with power and ability to keep it.II. This law, after his fall, continued to be a perfect rule of righteousness; and, as such, was delivered by God upon Mount Sinai, in ten commandments, and written in two tables: the four first commandments containing our duty towards God; and the other six, our duty to man.III. Beside this law, commonly called moral, God was pleased to give to the people of Israel, as a church under age, ceremonial laws, containing several typical ordinances, partly of worship, prefiguring Christ, His graces, actions, sufferings, and benefits; and partly, holding forth divers instructions of moral duties. All which ceremonial laws are now abrogated, under the new testament.IV. To them also, as a body politic, He gave sundry judical laws, which expired together with the State of that people; not obliging any other now, further than the general equity thereof may require.V. The moral law doth for ever bind all, as well justified persons as others, to the obedience thereof; and that, not only in regard of the matter contained in it, but also in respect of the authority of God the Creator, who gave it. Neither doth Christ, in the Gospel, any way dissolve, but much strengthen this obligation.VI. Although true believers be not under the law, as a covenant of works, to be thereby justified, or condemned; yet is it of great use to them, as well as to others; in that, as a rule of life informing them of the will of God,and their duty, it directs and binds them to walk accordingly; discovering also the sinful pollutions of their nature, hearts, and lives; so as, examining themselves thereby, they may come to further conviction of, humiliation for, and hatred against sin, together with a clearer sight of the need they have of Christ, and the perfection of His obedience. It is likewise of use to the regenerate, to restrain their corruptions, in that it forbids sin: and the threatenings of it serve to show what even their sins deserve; and what afflictions, in this life, they may expect for them, although freed from the curse thereof threatened in the law. The promises of it, in like manner, show them God’s approbation of obedience, and what blessings they may expect upon the performance thereof: although not as due to them by the law as a covenant of works. So as, a man’s doing good, and refraining from evil, because the law encourageth to the one, and deterreth from the other,is no evidence of his being under the law; and, not under grace.VII. Neither are the forementioned uses of the law contrary to the grace of the Gospel, but do sweetly comply with it; the Spirit of Christ subduing and enabling the will of man to do that freely, and cheerfully, which the will of God, revealed in the law, requireth to be done.CHAPTER XX.Of Christian Liberty, and Liberty of Conscience.The liberty which Christ hath purchased for believers under the Gospel consists in their freedom from the guilt of sin, the condemning wrath of God, the curse of the moral law; and, in their being delivered from this present evil world, bondage to Satan, and dominion of sin; from the evil of afflictions, the sting of death, the victory of the grave, and everlasting damnation; as also, in their free access to God, and their yielding obedience unto Him, not out of slavish fear, but a child-like love and willing mind. All which were common also to believers under the law. But, under the new testament, the liberty of Christians is further enlarged, in their freedom from the yoke of the ceremonial law, to which the Jewish Church was subjected; and in greater boldness of access to the throne of grace, and in fuller communications of the free Spirit of God, than believers under the law did ordinarily partake of.II. God alone is Lord of the conscience, and hath left it free from the doctrines and commandments of men, which are, in any thing, contrary to His Word; or beside it, if matters of faith, or worship. So that, to believe such doctrines, or to obey such commands, out of conscience is to betray true liberty of conscience: and the requiring of an implicit faith, and an absolute and blind obedience, is to destroy liberty of conscience, and reason also.III. They who, upon pretence of Christian liberty, do practise any sin, or cherish any lust, do thereby destroy the end of Christian liberty, which is, that being delivered out of the hands of our enemies, we might serve the Lord without fear, in holiness and righteousness before Him, all the days of our life.IV. And because the powers which God hath ordained, and the liberty which Christ hath purchased, are not intended by God to destroy, but mutually to uphold and preserve one another, they who, upon pretence of Christian liberty, shall oppose any lawful power, or the lawful exercise of it, whether it be civil or ecclesiastical, resist the ordinance of God. And, for their publishing of such opinions, or maintaining of such practices, as are contrary to the light of nature, or to the known principles of Christianity (whether concerning faith, worship, or conversation), or to the power of godliness; or, such erroneous opinions or practices, as either in their own nature, or in the manner of publishing or maintaining them, are destructive to the external peace and order which Christ hath established in the Church, they may lawfully be called to account, and proceeded against, by the censures of the Church, and by the power of the civil magistrate.CHAPTER XXIOf Religious Worship, and the Sabbath Day.The light of nature showeth that there is a God, who hath lordship and sovereignty over all, is good, and doth good unto all, and is therefore to be feared, loved, praised, called upon, trusted in, and served, with all the heart and with all the soul, and with all the might. But the acceptable way of worshipping the true God is instituted by Himself, and so limited by His own revealed will, that He may not be worshipped according to the imaginations and devices of men, or the suggestions of Satan, under any visible representation, or any other way not prescribed in the holy Scripture.II. Religious worship is to be given to God, the Father, Son, and Holy Ghost; and to Him alone; not to angels, saints, or any other creature: and, since the fall, not without a Mediator; nor in the mediation of any other but of Christ alone.III. Prayer, with thanksgiving, being one special part of religious worship, is by God required of all men: and, that it may be accepted, it is to be made in the name of the Son, by the help of His Spirit, according to His will, with understanding, reverence, humility, fervency, faith, love, and perseverance; and, if vocal, in a, known tongue.IV. Prayer is to be made for things lawful; and for all sorts of men living, or that shall live hereafter: but not for the dead, nor for those of whom it may be known that they have sinned the sin unto death.V. The reading of the Scriptures with godly fear, the sound preaching and conscionable hearing of the Word, in obedience unto God, with understanding, faith, and reverence, singing of psalms with grace in the heart; as also, the due administration and worthy receiving of the. sacraments instituted by Christ, are all parts of the ordinary religious worship of God: beside religious oaths, vows, solemn fastings, and thanksgivings upon special occasions, which are, in their several times and seasons, to be used in an holy and religious manner.VI. Neither prayer, nor any other part of religious worship, is now, under the Gospel, either tied unto, or made more acceptable by any place in which it is performed, or towards which it is directed: but God is to be worshipped everywhere, in spirit and truth; as, in private families daily, and in secret, each one by himself; so, more solemnly in the public assemblies, which are not carelessly or wilfully to be neglected, or forsaken, when God, by His Word or providence, calleth thereunto.VII. As it is the law of nature, that, in general, a due proportion of time be set apart for the worship of God; so, in His Word, by a positive, moral, and perpetual commandment binding all men in all ages, He hath particularly appointed one day in seven, for a Sabbath, to be kept holy unto Him: which, from the beginning of the world to the resurrection of Christ, was the last day of the week; and, from the resurrection of Christ, was changed into the first day of the week, which, in Scripture, is called the Lord’s Day, and is to be continued to the end of the world, as the Christian Sabbath.VIII. This Sabbath is then kept holy unto the Lord, when men, after a due preparing of their hearts, and ordering of their common affairs beforehand, do not only observe an holy rest, all the day, from their own works, words, and thoughts about their worldly employments and recreations, but also are taken up, the whole time, in the public and private exercises of His worship, and in the duties of necessity and mercy.CHAPTER XXII.Of Lawful Oaths and Vows.A Lawful oath is a part of religious worship, wherein, upon just occasion, the person swearing solemnly calleth God to witness, what he asserteth, or promiseth, and to judge him according to the truth or falsehood of what he sweareth.II. The name of God only is that by which men ought to swear, and therein it is to be used with all holy fear and reverence. Therefore, to swear vainly, or rashly, by that glorious and dreadful Name; or, to swear at all by any other thing, is sinful, and to be abhorred. Yet, as in matters of weight and moment, an oath is warranted by the Word of God, under the new testament as well as under the old; so a lawful oath, being imposed by lawful authority, in such matters, ought to be taken.III. Whosoever taketh an oath ought duly to consider the weightiness of so solemn an act, and therein to avouch nothing but what he is fully persuaded is the truth: neither may any man bind himself by oath to anything but what is good and just, and what he believeth so to be, and what he is able and resolved to perform. Yet it is a sin to refuse an oath touching anything that is good and just, being imposed by lawful authority.IV. An oath is to be taken in the plain and common sense of the words, without equivocation, or mental reservation. It cannot oblige to sin; but in anything not sinful, being taken, it binds to performance, although to a man’s own hurt. Nor is it to be violated, although made to heretics, or infidels.V. A vow is of the like nature with a promissory oath, and ought to be made with the like religious care, and to be performed with the like faithfulness.VI. It is not to be made to any creature, but to God alone: and, that it may be accepted, it is to be made voluntarily, out of faith, and conscience of duty, in way of thankfulness for mercy received, or for the obtaining of what we want, whereby we more strictly bind ourselves to necessary duties; or, to other things, so far and so long as they may fitly conduce thereunto.VII. No man may vow to do anything forbidden in the Word of God, or what would hinder any duty therein commanded, or which is not in his own power, and for the performance whereof he hath no promise of ability from God. In which respects, popish monastical vows of perpetual single life, professed poverty, and regular obedience, are so far from being degrees of higher perfection, that they are superstitious and sinful snares, in which no Christian may entangle himself.CHAPTER XXIII.Of the Civil Magistrate.God, the supreme Lord and King of all the world, hath ordained civil magistrates, to be, under Him, over the people, for His own glory, and the public good: and, to this end, hath armed them with the power of the sword, for the defence and encouragement of them that are good, and for the punishment of evil, doers.II. It is lawful for Christians to accept and execute the office of a magistrate, when called thereunto: in the managing whereof, as they ought especially to maintain piety, justice, and peace, according to the wholesome laws of each commonwealth; so, for that end, they may lawfully, now under the new testament, wage war, upon just and necessary occasion.III. The civil magistrate may not assume to himself the administration of the Word and sacraments, or the power of the keys of the kingdom of heaven: yet he hath authority, and it is his duty, to take order that unity and peace be preserved in the Church, that the truth of God be kept pure and entire, that all blasphemies and heresies be suppressed, all corruptions and abuses in worship and discipline prevented or reformed, and all the ordinances of God duly settled, administered, and observed. For the better effecting whereof, he hath power to call synods, to be present at them, and to provide that whatsoever is transacted in them be according to the mind of God.IV. It is the duty of people to pray for magistrates, to honour their persons, to pay them tribute or other dues, to obey their lawful commands and to be subject to their authority, for conscience’ sake. Infidelity, or difference in religion, doth not make void the magistrates’ just and legal authority, nor free the people from their due obedience to them: from which ecclesiastical persons are not exempted, much less hath the Pope any power and jurisdiction over them in their dominions, or over any of their people; and, least of all, to deprive them of their dominions, or lives, if he shall judge them to be heretics, or upon any other pretence whatsoever.CHAPTER XXIV.Of Marriage, and Divorce.Marriage is to be between one man and one woman: neither is it lawful for any man to have more than one wife, nor for any woman to have more than one husband, at the same time.II. Marriage was ordained for the mutual help of husband and wife, for the increase of mankind with a legitimate issue, and of the Church with an holy seed; and for preventing of uncleanness.III. It is lawful for all sorts of people to marry, who are able with judgment to give their consent. Yet is it the duty of Christians to marry only in the Lord. And therefore such as profess the true reformed religion should not marry with infidels, papists, or other idolaters: neither should such as are godly be unequally yoked, by marrying with such as are notoriously wicked in their life, or maintain damnable heresies.IV. Marriage ought not to be within the degrees of consanguinity or affinity forbidden by the Word. Nor can such incestuous marriages ever be made lawful by any law of man or consent of parties, so as those persons may live together as man and wife. 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.V. Adultery or fornication committed after a contract, being detected before marriage, giveth just occasion to the innocent party to dissolve that contract. In the case of adultery after marriage, it is lawful for the innocent party to sue out a divorce: and, after the divorce, to marry another, as if the offending party were dead.VI. Although the corruption of man be such as is apt to study arguments unduly to put asunder those whom God hath joined together in marriage: yet, nothing but adultery, or such wilful desertion as can no way be remedied by the Church, or civil magistrate, is cause sufficient of dissolving the bond of marriage: wherein, a public and orderly course of proceeding is to be observed; and the persons concerned in it not left to their own wills, and discretion, in their own case.CHAPTER XXV.Of the Church.The catholic or universal Church, which is invisible, consists of the whole number of the elect, that have been, are, or shall be gathered into one, under Christ the Head thereof; and is the spouse, the body, the fulness of Him that filleth all in all.II. The visible Church, which is also catholic or universal under the Gospel (not confined to one nation, as before under the law), consists of all those throughout the world that profess the true religion; and of their children: and is the kingdom of the Lord Jesus Christ, the house and family of God, out of which there is no ordinary possibility of salvation.III. Unto this catholic visible Church Christ hath given the ministry, oracles, and ordinances of God, for the gathering and perfecting of the saints, in this life, to the end of the world: and doth, by His own presence and Spirit, according to His promise, make them effectual thereunto.IV. This catholic Church hath been sometimes more, sometimes less visible. And particular Churches, which are members thereof, are more or less pure, according as the doctrine of the Gospel is taught and embraced, ordinances administered, and public worship performed more or less purely in them.V. The purest Churches under heaven are subject both to mixture and error; and some have so degenerated, as to become no Churches of Christ, but synagogues of Satan. Nevertheless, there shall be always a Church on earth, to worship God according to His will.VI. There is no other head of the Church but the Lord Jesus Christ. Nor can the Pope of Rome, in any sense, be head thereof: but is that Antichrist, that man of sin, and son of perdition, that exalteth himself, in the Church, against Christ and all that is called God.CHAPTER XXVI.Of the Communion of Saints.All saints, that are united to Jesus Christ their Head, by His Spirit, and by faith, have fellowship with Him in His grace, sufferings, death, resurrection, and glory: and, being united to one another in love, they have communion in each other’s gifts and graces, and are obliged to the performance of such duties, public and private, as do conduce to their mutual good, both in the inward and outward man.II. Saints by profession are bound to maintain an holy fellowship and communion in the worship of God, and in performing such other spiritual services as tend to their mutual edification; as also in relieving each other in outward things, according to their several abilities and necessities. Which communion, as God offereth opportunity, is to be extended unto all those who, in every place, call upon the name of the Lord Jesus.III. This communion which the saints have with Christ, doth not make them in any wise partakers of the substance of His Godhead; or to be equal with Christ in any respect: either of which to affirm is impious and blasphemous. Nor doth their communion one with another, as saints, take away, or infringe the title or propriety which each man hath in his goods and possessions.CHAPTER XXVII.Of the Sacraments.Sacraments are holy signs and seals of the covenant of grace, immediately instituted by God, to represent Christ, and His benefits; and to confirm our interest in Him: as also, to put a visible difference between those that belong unto the Church, and the rest of the world; and solemnly to engage them to the service of God in Christ, according to His Word.II. There is, in every sacrament, a spiritual relation, or sacramental union, between the sign and the thing signified: whence it comes to pass, that the names and effects of the one are attributed to the other.III. The grace which is exhibited in or by the sacraments rightly used, is not conferred by any power in them; neither doth the efficacy of a sacrament depend upon the piety or intention of him that doth administer it: but upon the work of the Spirit, and the word of institution, which contains, together with a precept authorizing the use thereof, a promise of benefit to worthy receivers.IV. There be only two sacraments ordained by Christ our Lord in the Gospel; that is to say, Baptism, and the Supper of the Lord: neither of which may be dispensed by any, but by a minister of the Word lawfully ordained.V. The sacraments of the old testament, in regard of the spiritual things thereby signified and exhibited, were, for substance, the same with those of the new.CHAPTER XXVIII.Of Baptism.Baptism is a sacrament of the new testament, ordained by Jesus Christ, not only for the solemn admission of the party baptized into the visible Church; but also, to be unto him a sign and seal of the covenant of grace, of his ingrafting into Christ, of regeneration, of remission of sins, and of his giving up unto God, through Jesus Christ, to walk in newness of life. Which sacrament is, by Christ’s own appointment, to be continued in His Church until the end of the world.II. The outward element to be used in this sacrament is water, wherewith the party is to be baptized, in the name of the Father, and of the Son, and of the Holy Ghost, by a minister of the Gospel, lawfully called thereunto.III. Dipping of the person into the water is not necessary; but Baptism is rightly administered by pouring, or sprinkling water upon the person.IV. Not only those that do actually profess faith in and obedience unto Christ, but also the infants of one, or both, believing parents, are to be baptized.V. Although it be a great sin to contemn or neglect this ordinance, yet grace and salvation are not so inseparably annexed unto it, as that no person can be regenerated, or saved, without it; or, that all that are baptized are undoubtedly regenerated.VI. The efficacy of Baptism is not tied to that moment of time wherein it is administered; yet, notwithstanding, by the right use of this ordinance, the grace promised is not only offered, but really exhibited, and conferred, by the Holy Ghost, to such (whether of age or infants) as that grace belongeth unto, according to the counsel of God’s own will, in His appointed time.VII. The sacrament of Baptism is but once to be administered unto any person.CHAPTER XXIX.Of the Lord’s Supper.Our Lord Jesus, in the night wherein He was betrayed, instituted the sacrament of His body and blood, called the Lord’s Supper, to be observed in His Church, unto the end of the world, for the perpetual remembrance of the sacrifice of Himself in His death; the sealing all benefits thereof, unto true believers, their spiritual nourishment and growth in Him, their further engagement in and to all duties which they owe unto Him; and, to be a bond and pledge of their communion with Him, and with each other, as members of His mystical body.II. In this sacrament, Christ is not offered up to His Father; nor any real sacrifice made at all, for remission of sins of the quick or dead; but only a commemoration of that one offering up of Himself, by Himself, upon the cross, once for all: and a spiritual oblation of all possible praise unto God, for the same: so that the popish sacrifice of the mass (as they call it) is most abominably injurious to Christ’s one, only sacrifice, the alone propitiation for all the sins of His elect.III. The Lord Jesus hath, in this ordinance, appointed His ministers to declare His word of institution to the people; to pray, and bless the elements of bread and wine, and thereby to set them apart from a common to an holy use; and to take and break the bread, to take the cup, and (they communicating also themselves) to give both to the communicants; but to none who are not then present in the congregation.IV. Private masses, or receiving this sacrament by a priest, or any other, alone; as likewise, the denial of the cup to the people, worshipping the elements, the lifting them up, or carrying them about, for adoration, and the reserving them for any pretended religious use; are all contrary to the nature of this sacrament, and to the institution of Christ.V. The outward elements in this sacrament, duly set apart to the uses ordained by Christ, have such relation to Him crucified, as that, truly, yet sacramentally only, they are sometimes called by the name of the things they represent, to wit, the body and blood of Christ; albeit, in substance and nature, they still remain truly and only bread and wine, as they were before.VI. That doctrine which maintains a change of the substance of bread and wine, into the substance of Christ’s body and blood (commonly called transubstantiation) by consecration of a priest, or by any other way, is repugnant, not to Scripture alone, but even to common sense, and reason; overthroweth the nature of the sacrament, and hath been, and is, the cause of manifold superstitions; yea, of gross idolatries.VII. Worthy receivers, outwardly partaking of the visible elements, in crucified, and all benefits of His death: the body and blood of Christ being then, not corporally or carnally, in, with, or under the bread and wine; yet, as really, but spiritually, present to the faith of believers in that ordinance, as the elements themselves are to their outward senses.VIII. Although ignorant and wicked men receive the outward elements in this sacrament; yet, they receive not the thing signified thereby; but, by their unworthy coming thereunto, are guilty of the body and blood of the Lord, to their own damnation. Wherefore, all ignorant and ungodly persons, as they are unfit to enjoy communion with Him, so are they unworthy of the Lord’s table; and cannot, without great sin against Christ, while they remain such, partake of these holy mysteries, or be admitted thereunto.CHAPTER XXX.Of Church Censures.The Lord Jesus, as King and Head of His Church, hath therein appointed a government, in the hand of Church officers, distinct from the civil magistrate.II. To these officers the keys of the kingdom of heaven are committed; by virtue whereof, they have power, respectively, to retain, and remit sins; to shut that kingdom against the impenitent, both by the Word, and censures; and to open it unto penitent sinners, by the ministry of the Gospel; and by absolution from censures, as occasion shall require.III. Church censures are necessary, for the reclaiming and gaining of offending brethren, for deterring of others from the like offences, for purging out of that leaven which might infect the whole lump, for vindicating the honour of Christ, and the holy profession of the Gospel, and for preventing the wrath of God, which might justly fall upon the Church, if they should suffer His covenant, and the seals thereof, to be profaned by notorious and obstinate offenders.IV. For the better attaining of these ends, the officers of the Church are to proceed by admonition, suspension from the sacrament of the Lord’s Supper for a season; and by excommunication from the Church, according to the nature of the crime, and demerit of the person.CHAPTER XXXI.Of Synods and Councils.For the better government, and further edification of the Church, there ought to be such assemblies as are commonly called synods or councils.II. As magistrates may lawfully call a synod of ministers, and other fit persons, to consult and advise with, about matters of religion; so, if magistrates be open enemies to the Church, the ministers of Christ, of themselves by virtue of their office, or they, with other fit persons upon delegation from their Churches, may meet together in such assemblies.III. It belongeth to synods and councils, ministerially to determine controversies of faith, and cases of conscience; to set, down rules and directions for the better ordering of the public worship of God, and government of His Church; to receive complaints in cases of maladministration, and authoritatively to determine the same: which decrees and determinations, if consonant to the Word of God, are to be received with reverence and submission; not only for their agreement with the Word, but also for the power whereby they are made, as being an ordinance of God appointed thereunto in His Word.IV. All synods or councils, since the Apostles’ times, whether general or particular, may err; and many have erred. Therefore they are not to be made the rule of faith and practice; but are to be used as an help in both. V. Synods and councils are to handle, or conclude nothing, but that which is ecclesiastical: and are not to intermeddle with civil affairs which concern the commonwealth, unless by way of humble petition in cases extraordinary; or, by way of advice, for satisfaction of conscience, if they be thereunto required by the civil magistrate.CHAPTER XXXII.Of the State of Men after Death, and of the Resurrection of the Dead.The bodies of men, after death, return to dust, and see corruption: but their souls, which neither die nor sleep, having an immortal subsistence, immediately return to God who gave them: the souls of the righteous, being then made perfect in holiness, are received into the highest heavens, where they behold the face of God, in light and glory, waiting for the full redemption of their bodies. And the souls of the wicked are cast into hell, where they remain in torments and utter darkness, reserved to the judgment of the great day. Beside these two places, for souls separated from their bodies, the Scripture acknowledgeth none.II. At the last day, such as are found alive shall not die, but be changed: and all the dead shall be raised up, with the selfsame bodies, and none other (although with different qualities), which shall be united again to their souls for ever.III. The bodies of the unjust shall, by the power of Christ, be raised to dishonour: the bodies of the just, by His Spirit, unto honour; and be made conformable to His own glorious body.CHAPTER XXXIII.Of the Last Judgment.God hath appointed a day, wherein He will judge the world, in righteousness, by Jesus Christ, to whom all power and judgment is given of the Father. In which day, not only the apostate angels shall be judged, but likewise all persons that have lived upon earth shall appear before the tribunal of Christ, to give an account of their thoughts, words, and deeds; and to receive according to what they have done in the body, whether good or evil.II. The end of God’s appointing this day is for the manifestation of the glory of His mercy, in the eternal salvation, of the elect; and of His justice, in the damnation of the reprobate, who are wicked and disobedient. For then shall the righteous go into everlasting life, and receive that fulness of joy and refreshing, which shall come from the presence of the Lord: but the wicked, who know not God, and obey not the Gospel of Jesus Christ, shall be cast into eternal torments, and be punished with everlasting destruction from the presence of the Lord, and from the glory of His power.III. As Christ would have us to be certainly persuaded that there shall be a day of judgment, both to deter all men from sin; and for the greater consolation of the godly in their adversity: so will He have that day unknown to men, that they may shake off all carnal security, and be always watchful, because they know not at what hour the Lord will come; and may be ever prepared to say, Come Lord Jesus, come quickly, Amen.Charles Herle, Prolocutor.Cornelius Burges, Assessor.Herbert Palmer, Assessor.Henry Robroughe, Scriba.Adoniram Byfield, Scriba.Westminster Shorter Catechism (1646-7) XE "Westminster Shorter Catechism (1646-7)"Westminster Larger Catechism (1647) XE "Westminster Larger Catechism (1647)"1846 Armenian Evangelical Churches1858 Abstract of Principles for Southern Baptist Seminary XE "Abstract of Principles for Southern Baptist Seminary (1858):text" Souce: 10 December 2013When the original charter of The Southern Baptist Theological Seminary was adopted in 1858, it contained the following statement which continues as a part of the “fundamental laws.”Every professor of the institution shall be a member of a regular Baptist church; and all persons accepting professorships in this seminary shall be considered, by such acceptance, as engaging to teach in accordance with, and not contrary to, the Abstract of Principles hereinafter laid down, a departure from which principles on his part shall be considered grounds for his resignation or removal by the Trustees, to wit:I. The ScripturesThe Scriptures of the Old and New Testaments were given by inspiration of God, and are the only sufficient, certain and authoritative rule of all saving knowledge, faith and obedience.II. GodThere is but one God, the Maker, Preserver and Ruler of all things, having in and of Himself, all perfections, and being infinite in them all; and to Him all creatures owe the highest love, reverence and obedience.III. The TrinityGod is revealed to us as Father, Son and Holy Spirit each with distinct personal attributes, but without division of nature, essence or being.IV. ProvidenceGod from eternity, decrees or permits all things that come to pass, and perpetually upholds, directs and governs all creatures and all events; yet so as not in any wise to be the author or approver of sin nor to destroy the free will and responsibility of intelligent creatures.V. ElectionElection is God’s eternal choice of some persons unto everlasting life-not because of foreseen merit in them, but of His mere mercy in Christ-in consequence of which choice they are called, justified and glorified.VI. The Fall of ManGod originally created Man in His own image, and free from sin; but, through the temptation of Satan, he transgressed the command of God, and fell from his original holiness and righteousness; whereby his posterity inherit a nature corrupt and wholly opposed to God and His law, are under condemnation, and as soon as they are capable of moral action, become actual transgressors.VII. The MediatorJesus Christ, the only begotten Son of God, is the divinely appointed mediator between God and man. Having taken upon Himself human nature, yet without sin, He perfectly fulfilled the law; suffered and died upon the cross for the salvation of sinners. He was buried, and rose again the third day, and ascended to His Father, at whose right hand He ever liveth to make intercession for His people. He is the only Mediator, the Prophet, Priest and King of the Church, and Sovereign of the Universe.VIII. RegenerationRegeneration is a change of heart, wrought by the Holy Spirit, who quickeneth the dead in trespasses and sins enlightening their minds spiritually and savingly to understand the Word of God, and renewing their whole nature, so that they love and practice holiness. It is a work of God’s free and special grace alone.IX. RepentanceRepentance is an evangelical grace, wherein a person being by the Holy Spirit, made sensible of the manifold evil of his sin, humbleth himself for it, with godly sorrow, detestation of it, and self-abhorrence, with a purpose and endeavor to walk before God so as to please Him in all things.X. FaithSaving faith is the belief, on God’s authority, of whatsoever is revealed in His Word concerning Christ; accepting and resting upon Him alone for justification and eternal life. It is wrought in the heart by the Holy Spirit, and is accompanied by all other saving graces, and leads to a life of holiness.XI. JustificationJustification is God’s gracious and full acquittal of sinners, who believe in Christ, from all sin, through the satisfaction that Christ has made; not for anything wrought in them or done by them; but on account of the obedience and satisfaction of Christ, they receiving and resting on Him and His righteousness by faith.XII. SanctificationThose who have been regenerated are also sanctified by God’s word and Spirit dwelling in them. This sanctification is progressive through the supply of Divine strength, which all saints seek to obtain, pressing after a heavenly life in cordial obedience to all Christ’s commands.XIII. Perseverance of the SaintsThose whom God hath accepted in the Beloved, and sanctified by His Spirit, will never totally nor finally fall away from the state of grace, but shall certainly persevere to the end; and though they may fall through neglect and temptation, into sin, whereby they grieve the Spirit, impair their graces and comforts, bring reproach on the Church, and temporal judgments on themselves, yet they shall be renewed again unto repentance, and be kept by the power of God through faith unto salvation.XIV. The ChurchThe Lord Jesus is the head of the Church, which is composed of all His true disciples, and in Him is invested supremely all power for its government. According to His commandment, Christians are to associate themselves into particular societies or churches; and to each of these churches He hath given needful authority for administering that order, discipline and worship which He hath appointed. The regular officers of a Church are Bishops or Elders, and Deacons.XV. BaptismBaptism is an ordinance of the Lord Jesus, obligatory upon every believer, wherein he is immersed in water in the name of the Father, and the Son, and of the Holy Spirit, as a sign of his fellowship with the death and resurrection of Christ, of remission of sins, and of giving himself up to God, to live and walk in newness of life. It is prerequisite to church fellowship, and to participation in the Lord’s Supper.XVI. The Lord’s SupperThe Lord’s Supper is an ordinance of Jesus Christ, to be administered with the elements of bread and wine, and to be observed by His churches till the end of the world. It is in no sense a sacrifice, but is designed to commemorate His death, to confirm the faith and other graces of Christians, and to be a bond, pledge and renewal of their communion with Him, and of their church fellowship.XVII. The Lord’s DayThe Lord’s Day is a Christian institution for regular observance, and should be employed in exercises of worship and spiritual devotion, both public and private, resting from worldly employments and amusements, works of necessity and mercy only excepted.XVIII. Liberty of ConscienceGod alone is Lord of the conscience; and He hath left it free from the doctrines and commandments of men, which are in anything contrary to His word, or not contained in it. Civil magistrates being ordained of God, subjection in all lawful things commanded by them ought to be yielded by us in the Lord, not only for wrath, but also for conscience sake.XIX. The ResurrectionThe bodies of men after death return to dust, but their spirits return immediately to God-the righteous to rest with Him; the wicked, to be reserved under darkness to the judgment. At the last day, the bodies of all the dead, both just and unjust, will be raised.XX. The JudgmentGod hath appointed a day, wherein He will judge the world by Jesus Christ, when every one shall receive according to his deeds; the wicked shall go into everlasting punishment; the righteous, into everlasting life.1872 The Fundamental Beliefs of the Seventh-Day Adventist Church1874 The Fourteen Theses of the Old Catholic Union Conference at Bonn XE "Fourteen Theses of the Old Catholic Union Conference at Bonn (1874):text"Source: I The Canon and Apocrypha.We agree that the apocryphal or deutero-canonical books of the Old Testament are not of the same canonicity as the books of the Hebrew Canon.Article II The Original Text and Translations of the Bible.We agree that no translation of Holy Scripture can claim an authority superior to that of the original text.Article III Use of the Bible in the Vernacular Tongues.We agree that the reading of the Holy Scripture in the vulgar tongue can not be lawfully forbidden.Article IV Liturgy in the Vernacular Tongues.We agree that, in general, it is more fitting, and in accordance with the spirit of the Church, that the Liturgy should be in the tongue understood by the people.Article V Justification by Faith working by Love.We agree that Faith working by Love, not Faith without Love, is the means and condition of man?s justification before God.Article VI Salvation not by Merit.Salvation can not be merited by merit of condignity, because there is no proportion between the infinite worth of the salvation promised by God and the finite worth of man’s works.Article VII Works of Supererogation.We agree that the doctrine of “opera supererogationis” and a “thesaurus meritorum sanctorum”*, i.e., that the overflowing merits of the Saints can be transferred to others, either by the Church, or by the authors of the good works themselves, is untenable.Article VIII Number of Sacraments.1. We acknowledge that the number of sacraments was fixed at seven, first in the twelfth century, and then was received into the general teaching of the Church, not as a tradition coming down from the Apostles or from the earliest times, but as a result of theological speculation.2. Catholic theologians (e.g. Belarmin) acknowledge, and we acknowledge with them, that Baptism and the Eucharist are “principalia, praecipus, eximia salutis nostrae sacramenta.”Article IX Scripture and Tradition.1. The Holy Scriptures being recognized as the primary rule of Faith, we agree that the genuine tradition, i.e. the unbroken transmission—partly oral, partly in writing—of the doctrine delivered by Christ and the Apostles, is an authoritative source of teaching for all successive generations of Christians. This tradition is partly to be found in historical continuity with the primitive Church, partly to be gathered by scientific method from the written documents of all centuries.2. We acknowledge that the Church of England, and the Churches derived from her, have maintained unbroken the Episcopal succession.Article X The Immaculate Conception of the Virgin Mary.We reject the new Roman doctrine of the Immaculate Conception of the Blessed Virgin Mary, as being contrary to the tradition of the first thirteen centuries, according to which Christ alone is conceived without sin.Article XI Public and Private Confession.We agree that the practice of confession of sins before the congregation or a Priest, together with the exercise of the power the keys, has come down to us from the primitive Church, and that, purged from abuses and free from constraint, is should be preserved in the Church.Article XII Indulgences.We agree that indulgences can only refer to penalties actually imposed by the Church herself.Article XIII Commemoration of the Departed.We acknowledge that the practice of the commemoration of the faithful departed, i.e. the calling down of a richer outpouring of Christ’s grace upon them, has come down to us from the primitive Church, and is to be preserved in the Church.Article XIV The Mass.1. The eucharistic celebration in the Church is not a continuous repetition or renewal of the propitiatory sacrifice offered once for ever by Christ on the Cross; but its sacrificial character consists in this, that it is the permanent memorial of it, and a representation and presentation on earth of that one oblation of Christ for the salvation of redeemed mankind, which, according to the Hebrews (Heb 9:11,12), is continuously presented in heaven by Christ, who now appears in the presence of God for us (Heb 9:24).2. While this is the character of the Eucharist in reference to the sacrifice of Christ, it is also a sacred feast, wherein the faithful, receiving the Body and Blood of our Lord, have communion one with another (I Cor. 10:17).1889 The Declaration of Utrecht XE "Declaration of Utrecht (1889):text"Source: Declaration of the Bishops of the Old Catholic ChurchUtrecht, September 24, 18891. We adhere faithfully to the Rule of Faith laid down by St. Vincent of Lerins in these terms: “Id teneamus, quod ubique, quod semper, quod ab omnibus creditum est; hoc est etenim vere proprieque catholicum.” For this reason we preserve in professing the faith of the primitive Church, as formulated in the Ecumenical symbols and specified precisely by the unanimously accepted decisions of the Ecumenical Councils held in the undivided Church of the first thousand years.2. We therefore reject the decrees of the so-called Council of the Vatican, which were promulgated July 18th, 1870, concerning the infallibility and the universal Episcopate of the Bishop of Rome, decrees which are in contradiction with the faith of the ancient Church, and which destroy its ancient canonical constitution by attributing to the Pope the plenitude of ecclesiastical powers over all Dioceses and over all the faithful. By denial of this primatial jurisdiction we do not wish to deny the historical primacy which several Ecumenical Councils and Fathers of the ancient Church have attributed to the Bishop of Rome by recognizing him as the Primus inter pares.3. We also reject the dogma of the Immaculate Conception promulgated by Pius IX in 1854 in defiance of the Holy Scriptures and in contradiction to the tradition of the centuries.4. As for other Encyclicals published by the Bishops of Rome in recent times for example, the Bulls Unigenitus and Auctorem fidei , and the Syllabus of 1864, we reject them on all such points as are in contradiction with the doctrine of the primitive Church, and we do not recognize them as binding on the consciences of the faithful. We also renew the ancient protests of the Catholic Church of Holland against the errors of the Roman Curia, and against its attacks upon the rights of national Churches.5. We refuse to accept the decrees of the Council of Trent in matters of discipline, and as for the dogmatic decisions of that Council we accept them only so far as they are in harmony with the teaching of the primitive Church.6. Considering that the Holy Eucharist has always been the true central point of Catholic worship, we consider it our right to declare that we maintain with perfect fidelity the ancient Catholic doctrine concerning the Sacrament of the Altar, by believing that we receive the Body and Blood of our Saviour Jesus Christ under the species of bread and wine. The Eucharistic celebration in the Church is neither a continual repetition nor a renewal of the expiatory sacrifice which Jesus offered once for all upon the Cross: but it is a sacrifice because it is the perpetual commemoration of the sacrifice offered upon the Cross, and it is the act by which we represent upon earth and appropriate to ourselves the one offering which Jesus Christ makes in Heaven, according to the Epistle to the Hebrews 9:11-12, for the salvation of redeemed humanity, by appearing for us in the presence of God (Heb. 9:24). The character of the Holy Eucharist being thus understood, it is, at the same time, a sacrificial feast, by means of which the faithful in receiving the Body and Blood of our Saviour, enter into communion with one another (I Cor. 10:17).7. We hope that Catholic theologians, in maintaining the faith of the undivided Church, will succeed in establishing an agreement upon questions which have been controverted ever since the divisions which arose between the Churches. We exhort the priests under our jurisdiction to teach, both by preaching and by the instruction of the young, especially the essential Christian truths professed by all the Christian confessions, to avoid, in discussing controverted doctrines, any violation of truth or charity, and in word and deed to set an example to the members.8. By maintaining and professing faithfully the doctrine of Jesus Christ, by refusing to admit those errors which by the fault of men have crept into the Catholic Church, by laying aside the abuses in ecclesiastical matters, together with the worldly tendencies of the hierarchy, we believe that we shall be able to combat efficaciously the great evils of our day, which are unbelief and indifference in matters of religion.1905 The Statement of Faith of the American Baptist Association1914 The Statement of Fundamental Truths of the Assemblies of God1921 Doctrine of the African Orthodox Church1957 The Arnoldshain Theses1972 Anglican-Lutheran Pullach Report1978 Chicago Statement on Biblical Inerrancy XE "Chicago Statement on Biblical Inerrancy (1978):text" Source: PrefaceThe authority of Scripture is a key issue for the Christian church in this and every age. Those who profess faith in Jesus Christ as Lord and Savior are called to show the reality of their discipleship by humbly and faithfully obeying God's written Word. To stray from Scripture in faith or conduct is disloyalty to our Master. Recognition of the total truth and trustworthiness of Holy Scripture is essential to a full grasp and adequate confession of its authority.The following Statement affirms this inerrancy of Scripture afresh, making clear our understanding of it and warning against its denial. We are persuaded that to deny it is to set aside the witness of Jesus Christ and of the Holy Spirit and to refuse that submission to the claims of God's own Word which marks true Christian faith. We see it as our timely duty to make this affirmation in the face of current lapses from the truth of inerrancy among our fellow Christians and misunderstandings of this doctrine in the world at large.This Statement consists of three parts: a Summary Statement, Articles of Affirmation and Denial, and an accompanying Exposition. It has been prepared in the course of a three-day consultation in Chicago. Those who have signed the Summary Statement and the Articles wish to affirm their own conviction as to the inerrancy of Scripture and to encourage and challenge one another and all Christians to growing appreciation and understanding of this doctrine. We acknowledge the limitations of a document prepared in a brief, intensive conference and do not propose that this Statement be given creedal weight. Yet we rejoice in the deepening of our own convictions through our discussions together, and we pray that the Statement we have signed may be used to the glory of our God toward a new reformation of the Church in its faith, life, and mission.We offer this Statement in a spirit, not of contention, but of humility and love, which we purpose by God's grace to maintain in any future dialogue arising out of what we have said. We gladly acknowledge that many who deny the inerrancy of Scripture do not display the consequences of this denial in the rest of their belief and behavior, and we are conscious that we who confess this doctrine often deny it in life by failing to bring our thoughts and deeds, our traditions and habits, into true subjection to the divine Word.We invite response to this statement from any who see reason to amend its affirmations about Scripture by the light of Scripture itself, under whose infallible authority we stand as we speak. We claim no personal infallibility for the witness we bear, and for any help which enables us to strengthen this testimony to God's Word we shall be grateful.— The Draft CommitteeA Short Statement 1. God, who is Himself Truth and speaks truth only, has inspired Holy Scripture in order thereby to reveal Himself to lost mankind through Jesus Christ as Creator and Lord, Redeemer and Judge. Holy Scripture is God's witness to Himself.2. Holy Scripture, being God's own Word, written by men prepared and superintended by His Spirit, is of infallible divine authority in all matters upon which it touches: it is to be believed, as God's instruction, in all that it affirms: obeyed, as God's command, in all that it requires; embraced, as God's pledge, in all that it promises.3. The Holy Spirit, Scripture's divine Author, both authenticates it to us by His inward witness and opens our minds to understand its meaning.4. Being wholly and verbally God-given, Scripture is without error or fault in all its teaching, no less in what it states about God's acts in creation, about the events of world history, and about its own literary origins under God, than in its witness to God's saving grace in individual lives.5. The authority of Scripture is inescapably impaired if this total divine inerrancy is in any way limited or disregarded, or made relative to a view of truth contrary to the Bible's own; and such lapses bring serious loss to both the individual and the Church.Articles of Affirmation and DenialArticle I.WE AFFIRM ?that the Holy Scriptures are to be received as the authoritative Word of God.WE DENY ?that the Scriptures receive their authority from the Church, tradition, or any other human source.Article II.WE AFFIRM ?that the Scriptures are the supreme written norm by which God binds the conscience, and that the authority of the Church is subordinate to that of Scripture.WE DENY ?that Church creeds, councils, or declarations have authority greater than or equal to the authority of the Bible.Article III.WE AFFIRM ?that the written Word in its entirety is revelation given by God. ?WE DENY ?that the Bible is merely a witness to revelation, or only becomes revelation in encounter, or depends on the responses of men for its validity.Article IV.WE AFFIRM ?that God who made mankind in His image has used language as a means of revelation. ?WE DENY ?that human language is so limited by our creatureliness that it is rendered inadequate as a vehicle for divine revelation. We further deny that the corruption of human culture and language through sin has thwarted God's work of inspiration.Article V.WE AFFIRM ?that God's revelation within the Holy Scriptures was progressive.WE DENY ?that later revelation, which may fulfill earlier revelation, ever corrects or contradicts it. We further deny that any normative revelation has been given since the completion of the New Testament writings.Article VI.WE AFFIRM ?that the whole of Scripture and all its parts, down to the very words of the original, were given by divine inspiration.WE DENY ?that the inspiration of Scripture can rightly be affirmed of the whole without the parts, or of some parts but not the whole.Article VII.WE AFFIRM ?that inspiration was the work in which God by His Spirit, through human writers, gave us His Word. The origin of Scripture is divine. The mode of divine inspiration remains largely a mystery to us.WE DENY ?that inspiration can be reduced to human insight, or to heightened states of consciousness of any kind.Article VIII.WE AFFIRM ?that God in His work of inspiration utilized the distinctive personalities and literary styles of the writers whom He had chosen and prepared.WE DENY ?that God, in causing these writers to use the very words that He chose, overrode their personalities.Article IX.WE AFFIRM ?that inspiration, though not conferring omniscience, guaranteed true and trustworthy utterance on all matters of which the Biblical authors were moved to speak and write.WE DENY ?that the finitude or fallenness of these writers, by necessity or otherwise, introduced distortion or falsehood into God's Word.Article X.WE AFFIRM ?that inspiration, strictly speaking, applies only to the autographic text of Scripture, which in the providence of God can be ascertained from available manuscripts with great accuracy. We further affirm that copies and translations of Scripture are the Word of God to the extent that they faithfully represent the original.WE DENY ?that any essential element of the Christian faith is affected by the absence of the autographs. We further deny that this absence renders the assertion of Biblical inerrancy invalid or irrelevant.Article XI.WE AFFIRM ?that Scripture, having been given by divine inspiration, is infallible, so that, far from misleading us, it is true and reliable in all the matters it addresses.WE DENY ?that it is possible for the Bible to be at the same time infallible and errant in its assertions. Infallibility and inerrancy may be distinguished, but not separated.Article XII.WE AFFIRM ?that Scripture in its entirety is inerrant, being free from all falsehood, fraud, or deceit.WE DENY ?that Biblical infallibility and inerrancy are limited to spiritual, religious, or redemptive themes, exclusive of assertions in the fields of history and science. We further deny that scientific hypotheses about earth history may properly be used to overturn the teaching of Scripture on creation and the flood.Article XIII.WE AFFIRM ?the propriety of using inerrancy as a theological term with reference to the complete truthfulness of Scripture.WE DENY ?that it is proper to evaluate Scripture according to standards of truth and error that are alien to its usage or purpose. We further deny that inerrancy is negated by Biblical phenomena such as a lack of modern technical precision, irregularities of grammar or spelling, observational descriptions of nature, the reporting of falsehoods, the use of hyperbole and round numbers, the topical arrangement of material, variant selections of material in parallel accounts, or the use of free citations.Article XIV.WE AFFIRM ?the unity and internal consistency of Scripture.WE DENY ?that alleged errors and discrepancies that have not yet been resolved vitiate the truth claims of the Bible.Article XV.WE AFFIRM ?that the doctrine of inerrancy is grounded in the teaching of the Bible about inspiration.WE DENY ?that Jesus' teaching about Scripture may be dismissed by appeals to accommodation or to any natural limitation of His humanity.Article XVI.WE AFFIRM ?that the doctrine of inerrancy has been integral to the Church's faith throughout its history.WE DENY ?that inerrancy is a doctrine invented by scholastic Protestantism, or is a reactionary position postulated in response to negative higher criticism.Article XVII.WE AFFIRM ?that the Holy Spirit bears witness to the Scriptures, assuring believers of the truthfulness of God's written Word.WE DENY ?that this witness of the Holy Spirit operates in isolation from or against Scripture.Article XVIII.WE AFFIRM ?that the text of Scripture is to be interpreted by grammatico-historical exegesis, taking account of its literary forms and devices, and that Scripture is to interpret Scripture.WE DENY ?the legitimacy of any treatment of the text or quest for sources lying behind it that leads to relativizing, dehistoricizing, or discounting its teaching, or rejecting its claims to authorship.Article XIX.WE AFFIRM ?that a confession of the full authority, infallibility, and inerrancy of Scripture is vital to a sound understanding of the whole of the Christian faith. We further affirm that such confession should lead to increasing conformity to the image of Christ.WE DENY ?that such confession is necessary for salvation. However, we further deny that inerrancy can be rejected without grave consequences, both to the individual and to the Church.ExpositionOur understanding of the doctrine of inerrancy must be set in the context of the broader teachings of the Scripture concerning itself. This exposition gives an account of the outline of doctrine from which our summary statement and articles are drawn.Creation, Revelation and InspirationThe Triune God, who formed all things by his creative utterances and governs all things by His Word of decree, made mankind in His own image for a life of communion with Himself, on the model of the eternal fellowship of loving communication within the Godhead. As God's image-bearer, man was to hear God's Word addressed to him and to respond in the joy of adoring obedience. Over and above God's self-disclosure in the created order and the sequence of events within it, human beings from Adam on have received verbal messages from Him, either directly, as stated in Scripture, or indirectly in the form of part or all of Scripture itself.When Adam fell, the Creator did not abandon mankind to final judgment but promised salvation and began to reveal Himself as Redeemer in a sequence of historical events centering on Abraham's family and culminating in the life, death, resurrection, present heavenly ministry, and promised return of Jesus Christ. Within this frame God has from time to time spoken specific words of judgment and mercy, promise and command, to sinful human beings so drawing them into a covenant relation of mutual commitment between Him and them in which He blesses them with gifts of grace and they bless Him in responsive adoration. Moses, whom God used as mediator to carry His words to His people at the time of the Exodus, stands at the head of a long line of prophets in whose mouths and writings God put His words for delivery to Israel. God's purpose in this succession of messages was to maintain His covenant by causing His people to know His Name—that is, His nature—and His will both of precept and purpose in the present and for the future. This line of prophetic spokesmen from God came to completion in Jesus Christ, God's incarnate Word, who was Himself a prophet—more than a prophet, but not less—and in the apostles and prophets of the first Christian generation. When God's final and climactic message, His word to the world concerning Jesus Christ, had been spoken and elucidated by those in the apostolic circle, the sequence of revealed messages ceased. Henceforth the Church was to live and know God by what He had already said, and said for all time.At Sinai God wrote the terms of His covenant on tables of stone, as His enduring witness and for lasting accessibility, and throughout the period of prophetic and apostolic revelation He prompted men to write the messages given to and through them, along with celebratory records of His dealings with His people, plus moral reflections on covenant life and forms of praise and prayer for covenant mercy. The theological reality of inspiration in the producing of Biblical documents corresponds to that of spoken prophecies: although the human writers' personalities were expressed in what they wrote, the words were divinely constituted. Thus, what Scripture says, God says; its authority is His authority, for He is its ultimate Author, having given it through the minds and words of chosen and prepared men who in freedom and faithfulness "spoke from God as they were carried along by the Holy Spirit" (2 Pet. 1:21). Holy Scripture must be acknowledged as the Word of God by virtue of its divine origin.Authority: Christ and the BibleJesus Christ, the Son of God who is the Word made flesh, our Prophet, Priest, and King, is the ultimate Mediator of God's communication to man, as He is of all God's gifts of grace. The revelation He gave was more than verbal; He revealed the Father by His presence and His deeds as well. Yet His words were crucially important; for He was God, He spoke from the Father, and His words will judge all men at the last day.As the prophesied Messiah, Jesus Christ is the central theme of Scripture. The Old Testament looked ahead to Him; the New Testament looks back to His first coming and on to His second. Canonical Scripture is the divinely inspired and therefore normative witness to Christ. No hermeneutic, therefore, of which the historical Christ is not the focal point is acceptable. Holy Scripture must be treated as what it essentially is—the witness of the Father to the Incarnate Son.It appears that the Old Testament canon had been fixed by the time of Jesus. The New Testament canon is likewise now closed inasmuch as no new apostolic witness to the historical Christ can now be borne. No new revelation (as distinct from Spirit-given understanding of existing revelation) will be given until Christ comes again. The canon was created in principle by divine inspiration. The Church's part was to discern the canon which God had created, not to devise one of its own.The word canon, signifying a rule or standard, is a pointer to authority, which means the right to rule and control. Authority in Christianity belongs to God in His revelation, which means, on the one hand, Jesus Christ, the living Word, and, on the other hand, Holy Scripture, the written Word. But the authority of Christ and that of Scripture are one. As our Prophet, Christ testified that Scripture cannot be broken. As our Priest and King, He devoted His earthly life to fulfilling the law and the prophets, even dying in obedience to the words of Messianic prophecy. Thus, as He saw Scripture attesting Him and His authority, so by His own submission to Scripture He attested its authority. As He bowed to His Father's instruction given in His Bible (our Old Testament), so He requires His disciples to do—not, however, in isolation but in conjunction with the apostolic witness to Himself which He undertook to inspire by His gift of the Holy Spirit. So Christians show themselves faithful servants of their Lord by bowing to the divine instruction given in the prophetic and apostolic writings which together make up our Bible.By authenticating each other's authority, Christ and Scripture coalesce into a single fount of authority. The Biblically-interpreted Christ and the Christ-centered, Christ-proclaiming Bible are from this standpoint one. As from the fact of inspiration we infer that what Scripture says, God says, so from the revealed relation between Jesus Christ and Scripture we may equally declare that what Scripture says, Christ says.Infallibility, Inerrancy, InterpretationHoly Scripture, as the inspired Word of God witnessing authoritatively to Jesus Christ, may properly be called infallible and inerrant. These negative terms have a special value, for they explicitly safeguard crucial positive truths.lnfallible signifies the quality of neither misleading nor being misled and so safeguards in categorical terms the truth that Holy Scripture is a sure, safe, and reliable rule and guide in all matters.Similarly, inerrant signifies the quality of being free from all falsehood or mistake and so safeguards the truth that Holy Scripture is entirely true and trustworthy in all its assertions.We affirm that canonical Scripture should always be interpreted on the basis that it is infallible and inerrant. However, in determining what the God-taught writer is asserting in each passage, we must pay the most careful attention to its claims and character as a human production. In inspiration, God utilized the culture and conventions of His penman's milieu, a milieu that God controls in His sovereign providence; it is misinterpretation to imagine otherwise.So history must be treated as history, poetry as poetry, hyperbole and metaphor as hyperbole and metaphor, generalization and approximation as what they are, and so forth. Differences between literary conventions in Bible times and in ours must also be observed: since, for instance, non-chronological narration and imprecise citation were conventional and acceptable and violated no expectations in those days, we must not regard these things as faults when we find them in Bible writers. When total precision of a particular kind was not expected nor aimed at, it is no error not to have achieved it. Scripture is inerrant, not in the sense of being absolutely precise by modern standards, but in the sense of making good its claims and achieving that measure of focused truth at which its authors aimed.The truthfulness of Scripture is not negated by the appearance in it of irregularities of grammar or spelling, phenomenal descriptions of nature, reports of false statements (e.g., the lies of Satan), or seeming discrepancies between one passage and another. It is not right to set the so-called "phenomena" of Scripture against the teaching of Scripture about itself. Apparent inconsistencies should not be ignored. Solution of them, where this can be convincingly achieved, will encourage our faith, and where for the present no convincing solution is at hand we shall significantly honor God by trusting His assurance that His Word is true, despite these appearances, and by maintaining our confidence that one day they will be seen to have been illusions.Inasmuch as all Scripture is the product of a single divine mind, interpretation must stay within the bounds of the analogy of Scripture and eschew hypotheses that would correct one Biblical passage by another, whether in the name of progressive revelation or of the imperfect enlightenment of the inspired writer's mind.Although Holy Scripture is nowhere culture-bound in the sense that its teaching lacks universal validity, it is sometimes culturally conditioned by the customs and conventional views of a particular period, so that the application of its principles today calls for a different sort of action.Skepticism and CriticismSince the Renaissance, and more particularly since the Enlightenment, world-views have been developed which involve skepticism about basic Christian tenets. Such are the agnosticism which denies that God is knowable, the rationalism which denies that He is incomprehensible, the idealism which denies that He is transcendent, and the existentialism which denies rationality in His relationships with us. When these un- and anti-biblical principles seep into men's theologies at [a] presuppositional level, as today they frequently do, faithful interpretation of Holy Scripture becomes impossible.Transmission and TranslationSince God has nowhere promised an inerrant transmission of Scripture, it is necessary to affirm that only the autographic text of the original documents was inspired and to maintain the need of textual criticism as a means of detecting any slips that may have crept into the text in the course of its transmission. The verdict of this science, however, is that the Hebrew and Greek text appear to be amazingly well preserved, so that we are amply justified in affirming, with the Westminster Confession, a singular providence of God in this matter and in declaring that the authority of Scripture is in no way jeopardized by the fact that the copies we possess are not entirely error-free.Similarly, no translation is or can be perfect, and all translations are an additional step away from the autographa. Yet the verdict of linguistic science is that English-speaking Christians, at least, are exceedingly well served in these days with a host of excellent translations and have no cause for hesitating to conclude that the true Word of God is within their reach. Indeed, in view of the frequent repetition in Scripture of the main matters with which it deals and also of the Holy Spirit's constant witness to and through the Word, no serious translation of Holy Scripture will so destroy its meaning as to render it unable to make its reader "wise for salvation through faith in Christ Jesus" (2 Tim. 3:15).Inerrancy and AuthorityIn our affirmation of the authority of Scripture as involving its total truth, we are consciously standing with Christ and His apostles, indeed with the whole Bible and with the main stream of Church history from the first days until very recently. We are concerned at the casual, inadvertent, and seemingly thoughtless way in which a belief of such far-reaching importance has been given up by so many in our day.We are conscious too that great and grave confusion results from ceasing to maintain the total truth of the Bible whose authority one professes to acknowledge. The result of taking this step is that the Bible which God gave loses its authority, and what has authority instead is a Bible reduced in content according to the demands of one's critical reasonings and in principle reducible still further once one has started. This means that at bottom independent reason now has authority, as opposed to Scriptural teaching. If this is not seen and if for the time being basic evangelical doctrines are still held, persons denying the full truth of Scripture may claim an evangelical identity while methodologically they have moved away from the evangelical principle of knowledge to an unstable subjectivism, and will find it hard not to move further.We affirm that what Scripture says, God says. May He be glorified. Amen and Amen.1982 Chicago Statement on Biblical Hermeneutics XE "Chicago Statement on Biblical Hermeneutics (1982):text" Source: with commentary by Norman L. GeislerPrefaceSummit I of the International Council on Biblical Inerrancy took place in Chicago on October 26-28, 1978 for the purpose of affirming afresh the doctrine of the inerrancy of Scripture, making clear the understanding of it and warning against its denial. In the years that have passed since Summit I, God has blessed that effort in ways surpassing most anticipations. A gratifying flow of helpful literature on the doctrine of inerrancy as well as a growing commitment to its value give cause to pour forth praise to our great God.The work of Summit I had hardly been completed when it became evident that there was yet another major task to be tackled. While we recognize that belief in the inerrancy of Scripture is basic to maintaining its authority, the values of that commitment are only as real as one's understanding of the meaning of Scripture. Thus, the need for Summit II. For two years plans were laid and papers were written on themes relating to hermeneutical principles and practices. The culmination of this effort has been a meeting in Chicago on November 10-13, 1982 at which we, the undersigned, have participated.In similar fashion to the Chicago Statement of 1978, we herewith present these affirmations and denials as an expression of the results of our labors to clarify hermeneutical issues and principles. We do not claim completeness or systematic treatment of the entire subject, but these affirmations and denials represent a consensus of the approximately one hundred participants and observers gathered at this conference. It has been a broadening experience to engage in dialogue, and it is our prayer that God will use the product of our diligent efforts to enable us and others to more correctly handle the word of truth (2 Tim. 2:15). Article IWE AFFIRM? that the normative authority of Holy Scripture is the authority of God Himself, and is attested by Jesus Christ, the Lord of the Church.WE DENY? the legitimacy of separating the authority of Christ from the authority of Scripture, or of opposing the one to the other.This first article affirms that the authority of Scripture cannot be separated from the authority of God. Whatever the Bible affirms, God affirms. And what the Bible affirms (or denies), it affirms (or denies) with the very authority of God. Such authority is normative for all believers; it is the canon or rule of God.This divine authority of Old Testament Scripture was confirmed by Christ Himself on numerous occasions (cf. Matt. 5:17-18; Luke 24:44; John 10:34-35). And what our Lord confirmed as to the divine authority of the Old Testament, He promised also for the New Testament (John 14:16; 16:13).The Denial points out that one cannot reject the divine authority of Scripture without thereby impugning the authority of Christ, who attested Scripture's divine authority. Thus it is wrong to claim one can accept the full authority of Christ without acknowledging the complete authority of Scripture.Article IIWE AFFIRM? that as Christ is God and Man in One Person, so Scripture is, indivisibly, God's Word in human language.WE DENY? that the humble, human form of Scripture entails errancy any more than the humanity of Christ, even in His humiliation, entails sin.Here an analogy is drawn between Christ and Scripture. Both Christ and Scripture have dual aspects of divinity and humanity, indivisibly united in one expression. Both Christ and Scripture were conceived by an act of the Holy Spirit. Both involve the use of fallible human agents. But both produced a theanthropic result; one a sinless person and the other an errorless book. However, like all analogies, there is a difference. Christ is one person uniting two natures whereas Scripture is one written expression uniting two authors (God and man). This difference notwithstanding, the strength of the likeness in the analogy points to the inseparable unity between divine and human dimensions of Scripture so that one aspect cannot be in error while the other is not.The Denial is directed at a contemporary tendency to separate the human aspects of Scripture from the divine and allow for error in the former. By contrast the framers of this article believe that the human form of Scripture can no more be found in error than Christ could be found in sin. That is to say, the Word of God (i.e., the Bible) is as necessarily perfect in its human manifestation as was the Son of God in His human form.Article IIIWE AFFIRM? that the Person and work of Jesus Christ are the central focus of the entire Bible.WE DENY? that any method of interpretation which rejects or obscures the Christ-centeredness of Scripture is correct.This Affirmation follows the teaching of Christ that He is the central theme of Scripture (Matt. 5:17; Luke 24:27, 44; John 5:39; Heb. 10:7). This is to say that focus on the person and work of Christ runs throughout the Bible from Genesis to Revelation. To be sure there are other and tangential topics, but the person and work of Jesus Christ are central.In view of the focus of Scripture on Christ, the Denial stresses a hermeneutical obligation to make this Christocentric message clear in the expounding of Scripture. As other articles (cf. Article XV) emphasize the "literal" interpretation of Scripture, this article is no license for allegorization and unwarranted typology which see Christ portrayed in every detail of Old Testament proclamation. The article simply points to the centrality of Christ's mission in the unfolding of God's revelation to man.Neither is there any thought in this article of making the role of Christ more ultimate than that of the Father. What is in view here is the focus of Scripture and not the ultimate source or object of the whole plan of redemption.Article IVWE AFFIRM? that the Holy Spirit who inspired Scripture acts through it today to work faith in its message.WE DENY? that the Holy Spirit ever teaches to any one anything which is contrary to the teaching of Scripture.Here stress is laid on the fact that the Holy Spirit not only is the source of Scripture, but also works to produce faith in Scripture He has inspired. Without this ministry of the Holy Spirit, belief in the truth of Scripture would not occur.The Denial is directed at those alleged "revelations" which some claim to have but which are contrary to Scripture. No matter how sincere or genuinely felt, no dream, vision, or supposed revelation which contradicts Scripture ever comes from the Holy Spirit. For the utterances of the Holy Spirit are all harmonious and noncontradictory (see Article XX).Article VWE AFFIRM? that the Holy Spirit enables believers to appropriate and apply Scripture to their lives.WE DENY? that the natural man is able to discern spiritually the biblical message apart from the Holy Spirit.The design of this article is to indicate that the ministry of the Holy Spirit extends beyond the inspiration of Scripture to its very application to the lives of the believer. Just as no one calls Jesus Lord except by the Holy Spirit (I Cor. 12:3), so no one can appropriate the message of Scripture to his life apart from the gracious work of the Holy Spirit.The Denial stresses the truth that the natural man does not receive the spiritual message of Scripture. Apart from the work of the Holy Spirit there is no welcome for its truth in an unregenerate heart.This does not imply that a non-Christian is unable to understand the meaning of any Scripture. It means that whatever he may perceive of the message of Scripture, that without the Holy Spirit's work he will not welcome the message in his heart.Article VIWE AFFIRM? that the Bible expresses God's truth in propositional statements, and we declare that biblical truth is both objective and absolute. We further affirm that a statement is true if it represents matters as they actually are, but is an error if it misrepresents the facts.WE DENY? that, while Scripture is able to make us wise unto salvation, biblical truth should be defined in terms of this function. We further deny that error should be defined as that which willfully deceives.Since hermeneutics is concerned with understanding the truth of Scripture, attention is directed here to the nature of truth. Several significant affirmations are made about the nature of truth.First, in contrast to contemporary relativism it is declared that truth is absolute. Second, as opposed to subjectivism it is acknowledged that truth is objective. Finally, in opposition to existential and pragmatic views of truth, this article affirms that truth is what corresponds to reality. This same point was made in the "Chicago Statement on Inerrancy" (1978) in Article XIII and the commentary on it.The Denial makes it evident that views which redefine an error to mean what "misleads," rather than what is a mistake, must be rejected. This redefinition of the word "error" is both contrary to Scripture and to common sense. In Scripture the word error is used of unintentional acts (Lev. 4:2) as well as intentional ones. Also, in common parlance a statement is in error if it is a factual mistake, even if there was no intention to mislead anyone by it. So to suggest that the Bible contains mistakes, but that these are not errors so long as they do not mislead, is contrary to both Scripture and ordinary usage.By this subtle redefinition of error to mean only what misleads but not what misrepresents, some have tried to maintain that the Bible is wholly true (in that it never misleads) and yet that it may have some mistakes in it. This position is emphatically rejected by the confessors of this document.Article VIIWE AFFIRM? that the meaning expressed in each biblical text is single, definite and fixed.WE DENY? that the recognition of this single meaning eliminates the variety of its application.The Affirmation here is directed at those who claim a "double" or "deeper" meaning to Scripture than that expressed by the authors. It stresses the unity and fixity of meaning as opposed to those who find multiple and pliable meanings. What a passage means is fixed by the author and is not subject to change by readers. This does not imply that further revelation on the subject cannot help one come to a fuller understanding, but simply that the meaning given in a text is not changed because additional truth is revealed subsequently.Meaning is also definite in that there are defined limits by virtue of the author's expressed meaning in the given linguistic form and cultural context. Meaning is determined by an author; it is discovered by the readers.The Denial adds the clarification that simply because Scripture has one meaning does not imply that its messages cannot be applied to a variety of individuals or situations. While the interpretation is one, the applications can be many.Article VIIIWE AFFIRM? that the Bible contains teachings and mandates which apply to all cultural and situational contexts and other mandates which the Bible itself shows apply only to particular situations.WE DENY? that the distinctions between the universal and particular mandates of Scripture can be determined by cultural and situational factors. We further deny that universal mandates may ever be treated as culturally or situationally relative.In view of the tendency of many to relativize the message of the Bible by accommodating it to changing cultural situations, this Affirmation proclaims the universality of biblical teachings. There are commands which transcend all cultural barriers and are binding on all men everywhere. To be sure, some biblical injunctions are directed to specific situations, but even these are normative to the particular situation(s) to which they speak. However, there are commands in Scripture which speak universally to the human situation and are not bound to particular cultures or situations.The Denial addresses the basis of the distinction between universal and particular situations. It denies that the grounds of this distinction are relative or purely cultural. It further denies the legitimacy of relativizing biblical absolutes by reducing them to purely cultural mandates.The meaning of this article is that whatever the biblical text means is binding. And what is meant to be universally binding should not be relegated to particular situations any more than what is meant to apply only to particular circumstances should be promulgated as universally applicable.There is an attempt here to strike a balance between command and culture by recognizing that a command transcends culture, even though it speaks to and is expressed in a particular culture. Thus while the situation (or circumstances) may help us to discover the right course of action, the situation never determines what is right. God's laws are not situationally determined.Article IXWE AFFIRM? that the term hermeneutics, which historically signified the rules of exegesis, may properly be extended to cover all that is involved in the process of perceiving what the biblical revelation means and how it bears on our lives.WE DENY? that the message of Scripture derives from, or is dictated by, the interpreter's understanding. Thus we deny that the "horizons" of the biblical writer and the interpreter may rightly "fuse" in such a way that what the text communicates to the interpreter is not ultimately controlled by the expressed meaning of the Scripture.The primary thrust of this Affirmation is definitional. It desires to clarify the meaning of the term hermeneutics by indicating that it includes not only perception of the declared meaning of a text but also an understanding of the implications that text has for one's life. Thus, hermeneutics is more than biblical exegesis. It is not only the science that leads forth the meaning of a passage but also that which enables one (by the Holy Spirit) to understand the spiritual implications the truth(s) of this passage has for Christian living.The Denial notes that the meaning of a passage is not derived from or dictated by the interpreter. Rather, meaning comes from the author who wrote it. Thus the reader's understanding has no hermeneutically definitive role. Readers must listen to the meaning of a text and not attempt to legislate it. Of course, the meaning listened to should be applied to the reader's life. But the need or desire for specific application should not color the interpretation of a passage.Article XWE AFFIRM? that Scripture communicates God's truth to us verbally through a wide variety of literary forms.WE DENY? that any of the limits of human language render Scripture inadequate to convey God's message.This Affirmation is a logical literary extension of Article II which acknowledges the humanity of Scripture. The Bible is God's Word, but it is written in human words; thus, revelation is "verbal." Revelation is "propositional" (Article VI) because it expresses certain propositional truth. Some prefer to call it "sentential" because the truth is expressed in sentences. Whatever the term--verbal, propositional, or sentential--the Bible is a human book which uses normal literary forms. These include parables, satire, irony, hyperbole, metaphor, simile, poetry, and even allegory (e.g., Ezek. 16-17).As an expression in finite, human language, the Bible has certain limitations in a similar way that Christ as a man had certain limitations. This means that God adapted Himself through human language so that His eternal truth could be understood by man in a temporal world.Despite the obvious fact of the limitations of any finite linguistic expression, the Denial is quick to point out that these limits do not render Scripture an inadequate means of communicating God's truth. For while there is a divine adaptation (via language) to human finitude there is no accommodation to human error. Error is not essential to human nature. Christ was human and yet He did not err. Adam was human before he erred. So simply because the Bible is written in human language does not mean it must err. In fact, when God uses human language there is a supernatural guarantee that it will not be in error.Article XIWE AFFIRM? that translations of the text of Scripture can communicate knowledge of God across all temporal and cultural boundaries.WE DENY? that the meaning of biblical texts is so tied to the culture out of which they came that understanding of the same meaning in other cultures is impossible.Simply because the truth of Scripture was conveyed by God in the original writings does not mean that it cannot be translated into another language. This article affirms the translatability of God's truth into other cultures. It affirms that since truth is transcendent (see Article XX) it is not culture-bound. Hence the truth of God expressed in a first-century culture is not limited to that culture. For the nature of truth is not limited to any particular medium through which it is expressed.The Denial notes that since meaning is not inextricably tied to a given culture it can be adequately expressed in another culture. Thus the message of Scripture need not be relativized by translation. What is expressed can be the same even though how it is expressed differs.Article XIIWE AFFIRM? that in the task of translating the Bible and teaching it in the context of each culture, only those functional equivalents which are faithful to the content of biblical teaching should be employed.WE DENY? the legitimacy of methods which either are insensitive to the demands of cross-cultural communication or distort biblical meaning in the process.Whereas the previous article treated the matter of the translatability of divine truth, this article speaks to the adequacy of translations. Obviously not every expression in another language will appropriately convey the meaning of Scripture. In view of this, caution is urged that the translators remain faithful to the truth of the Scripture being translated by the proper choice of the words used to translate it.This article treats the matter of "functional" equivalence. Often there is no actual or literal equivalence between expressions in one language and a word-for-word translation into another language. What is expressed (meaning) is the same but how it is expressed (the words) is different. Hence a different construction can be used to convey the same meaning.The Denial urges sensitivity to cultural matters so that the same truth may be conveyed, even though different terms are being used. Without this awareness missionary activity can be severely hampered.Article XIIIWE AFFIRM? that awareness of the literary categories, formal and stylistic, of the various parts of Scripture is essential for proper exegesis, and hence we value genre criticism as one of the many disciplines of biblical study.WE DENY? that generic categories which negate historicity may rightly be imposed on biblical narratives which present themselves as factual.The awareness of what kind of literature one is interpreting is essential to a correct understanding of the text. A correct genre judgment should be made to ensure correct understanding. A parable, for example, should not be treated like a chronicle, nor should poetry be interpreted as though it were a straightforward narrative. Each passage has its own genre, and the interpreter should be cognizant of the specific kind of literature it is as he attempts to interpret it. Without genre recognition an interpreter can be misled in his understanding of the passage. For example, when the prophet speaks of "trees clapping their hands" (Isa. 55:12) one could assume a kind of animism unless he recognized that this is poetry and not prose.The Denial is directed at an illegitimate use of genre criticism by some who deny the truth of passages which are presented as factual. Some, for instance, take Adam to be a myth, whereas in Scripture he is presented as a real person. Others take Jonah to be an allegory when he is presented as a historical person and so referred to by Christ (Mat. 12:40-42). This Denial is an appropriate and timely warning not to use genre criticism as a cloak for rejecting the truth of Scripture.Article XIVWE AFFIRM? that the biblical record of events, discourses and sayings, though presented in a variety of appropriate literary forms, corresponds to historical fact.WE DENY? that any event, discourse or saying reported in Scripture was invented by the biblical writers or by the traditions they incorporated.This article combines the emphases of Articles VI and XIII. While acknowledging the legitimacy of literary forms, this article insists that any record of events presented in Scripture must correspond to historical fact. That is, no reported event, discourse, or saying should be considered imaginary.The Denial is even more clear than the Affirmation. It stresses that any discourse, saying, or event reported in Scripture must actually have occurred. This means that any hermeneutic or form of biblical criticism which claims that something was invented by the author must be rejected. This does not mean that a parable must be understood to represent historical facts, since a parable does not (by its very genre) purport to report an event or saying but simply to illustrate a point.Article XVWE AFFIRM? the necessity of interpreting the Bible according to its literal, or normal, sense. The literal sense is the grammatical-historical sense, that is, the meaning which the writer expressed. Interpretation according to the literal sense will take account of all figures of speech and literary forms found in the text.WE DENY? the legitimacy of any approach to Scripture that attributes to it meaning which the literal sense does not support.The literal sense of Scripture is strongly affirmed here. To be sure the English word literal carries some problematic connotations with it. Hence the words normal and grammatical-historical are used to explain what is meant. The literal sense is also designated by the more descriptive title grammatical-historical sense. This means the correct interpretation is the one which discovers the meaning of the text in its grammatical forms and in the historical, cultural context in which the text is expressed.The Denial warns against attributing to Scripture any meaning not based in a literal understanding, such as mythological or allegorical interpretations. This should not be understood as eliminating typology or designated allegory or other literary forms which include figures of speech (see Articles X, XIII, and XIV).Article XVIWE AFFIRM? that legitimate critical techniques should be used in determining the canonical text and its meaning.WE DENY? the legitimacy of allowing any method of biblical criticism to question the truth or integrity of the writer's expressed meaning, or of any other scriptural teaching.Implied here is an approval of legitimate techniques of "lower criticism" or "textual criticism." It is proper to use critical techniques in order to discover the true text of Scripture, that is, the one which represents the original one given by the biblical authors.Whereas critical methodology can be used to establish which of the texts are copies of the inspired original, it is illegitimate to use critical methods to call into question whether something in the original text is true. In other words, proper "lower criticism" is valid but negative "higher criticism" which rejects truths of Scripture is invalid.Article XVIIWE AFFIRM? the unity, harmony and consistency of Scripture and declare that it is its own best interpreter.WE DENY? that Scripture may be interpreted in such a way as to suggest that one passage corrects or militates against another. We deny that later writers of Scripture misinterpreted earlier passages of Scripture when quoting from or referring to them.Two points are made in the Affirmation, the unity of Scripture and its self-interpreting ability. Since the former is treated elsewhere (Article XXI), we will comment on the latter here. Not only is the Bible always correct in interpreting itself (see Article XVIII), but it is the "best interpreter" of itself.Another point made here is that comparing Scripture with Scripture is an excellent help to an interpreter. For one passage sheds light on another. Hence the first commentary the interpreter should consult on a passage is what the rest of Scripture may say on that text.The Denial warns against the assumption that an understanding of one passage can lead the interpreter to reject the teaching of another passage. One passage may help him better comprehend another but it will never contradict another.This last part of the Denial is particularly directed to those who believe the New Testament writers misinterpret the Old Testament, or that they attribute meaning to an Old Testament text not expressed by the author of that text. While it is acknowledged that there is sometimes a wide range of application for a text, this article affirms that the interpretation of a biblical text by another biblical writer is always within the confines of the meaning of the first text.Article XVIIIWE AFFIRM? that the Bible's own interpretation of itself is always correct, never deviating from, but rather elucidating, the single meaning of the inspired text. The single meaning of a prophet's words includes, but is not restricted to, the understanding of those words by the prophet and necessarily involves the intention of God evidenced in the fulfillment of those words.WE DENY? that the writers of Scripture always understood the full implications of their own words.This Affirmation was perhaps the most difficult to word. The first part of the Affirmation builds on Article VII which declared that Scripture has only one meaning, and simply adds that whenever the Bible comments on another passage of Scripture it does so correctly. That is, the Bible never misinterprets itself. It always correctly understands the meaning of the passage it comments on (see Article XVII). For example, that Paul misinterprets Moses is to say that Paul erred. This view is emphatically rejected in favor of the inerrancy of all Scripture.The problem in the second statement of the Affirmation revolves around whether God intended more by a passage of Scripture than the human author did. Put in this way, evangelical scholars are divided on the issue, even though there is unity on the question of "single meaning." Some believe that this single meaning may be fuller than the purview of the human author, since God had far more in view than did the prophet when he wrote it. The wording here is an attempt to include reference to the fulfillment of a prophecy (of which God was obviously aware when He inspired it) as part of the single meaning which God and the prophet shared. However, the prophet may not have been conscious of the full implications of this meaning when he wrote it.The way around the difficulty was to note that there is only one meaning to a passage which both God and the prophet affirmed, but that this meaning may not always be fully "evidenced" until the prophecy is fulfilled. Furthermore, God, and not necessarily the prophets, was fully aware of the fuller implications that would be manifested in the fulfillment of this single meaning.It is important to preserve single meaning without denying that God had more in mind than the prophet did. A distinction needs to be made, then, between what God was conscious of concerning an affirmation (which, in view of His foreknowledge and omniscience, was far more) and what He and the prophet actually expressed in the passage. The Denial makes this point clear by noting that biblical authors were not always fully aware of the implications of their own affirmations.Article XIXWE AFFIRM? that any preunderstandings which the interpreter brings to Scripture should be in harmony with scriptural teaching and subject to correction by it.WE DENY? that Scripture should be required to fit alien preunderstandings, inconsistent with itself, such as naturalism, evolutionism, scientism, secular humanism, and relativism.The question of preunderstanding is a crucial one in contemporary hermeneutics. The careful wording of the Affirmation does not discuss the issue of whether one should approach Scripture with a particular preunderstanding, but simply which kinds of preunderstanding one has are legitimate. This question is answered by affirming that only those preunderstandings which are compatible with the teaching of Scripture are legitimate. In fact, the statement goes further and demands that all preunderstanding be subject to "correction" by the teaching of Scripture.The point of this article is to avoid interpreting Scripture through an alien grid or filter which obscures or negates its true message. For it acknowledges that one's preunderstanding will affect his understanding of a text. Hence to avoid misinterpreting Scripture one must be careful to examine his own presuppositions in the light of Scripture.Article XXWE AFFIRM? that since God is the author of all truth, all truths, biblical and extrabiblical, are consistent and cohere, and that the Bible speaks truth when it touches on matters pertaining to nature, history, or anything else. We further affirm that in some cases extra-biblical data have value for clarifying what Scripture teaches, and for prompting correction of faulty interpretations.WE DENY? that extrabiblical views ever disprove the teaching of Scripture or hold priority over it.What is in view here is not so much the nature of truth (which is treated in Article VI), but the consistency and coherence of truth.This is directed at those views which consider truth paradoxical or contradictory. This article declares that a proper hermeneutics avoids contradictions, since God never affirms as true two propositions, one of which is logically the opposite of the other.Further, this Affirmation recognizes that not all truth is in the Bible (though all that is affirmed in the Bible is true). God has revealed Himself in nature and history as well as in Scripture. However, since God is the ultimate Author of all truth, there can be no contradiction between truths of Scripture and the true teachings of science and history.Although only the Bible is the normative and infallible rule for doctrine and practice, nevertheless what one learns from sources outside Scripture can occasion a reexamination and reinterpretation of Scripture. For example, some have taught the world to be square because the Bible refers to "the four corners of the earth" (Isa. 11:12). But scientific knowledge of the spherical nature of the globe leads to a correction of this faulty interpretation. Other clarifications of our understanding of the biblical text are possible through the study of the social sciences.However, whatever prompting and clarifying of Scripture that extrabiblical studies may provide, the final authority for what the Bible teaches rests in the text of Scripture itself and not in anything outside it (except in God Himself). The Denial makes clear this priority of the teaching of God's scriptural revelation over anything outside it.Article XXIWE AFFIRM? the harmony of special with general revelation and therefore of biblical teaching with the facts of nature.WE DENY? that any genuine scientific facts are inconsistent with the true meaning of any passage of Scripture.This article continues the discussion of the previous article by noting the harmony of God's general revelation (outside Scripture) and His special revelation in Scripture. It is acknowledged by all that certain interpretations of Scripture and some opinions of scientists will contradict each other. However, it is insisted here that the truth of Scripture and the facts of science never contradict each other."Genuine" science will always be in accord with Scripture. Science, however, based on naturalistic presuppositions will inevitably come in conflict with the supernatural truths of Scripture.Far from denying a healthy interchange between scientific theory and biblical interpretation, the framers of this statement welcome such. Indeed, it is acknowledged (in article XX) that the exegete can learn from the scientist. What is denied is that we should accept scientific views that contradict Scripture or that they should be given an authority above Scripture.Article XXIIWE AFFIRM? that Genesis 1-11 is factual, as is the rest of the book.WE DENY? that the teachings of Genesis 1-11 are mythical and that scientific hypotheses about earth history or the origin of humanity may be invoked to overthrow what Scripture teaches about creation.Since the historicity and the scientific accuracy of the early chapters of the Bible have come under severe attack it is important to apply the "literal" hermeneutic espoused (Article XV) to this question. The result was a recognition of the factual nature of the account of the creation of the universe, all living things, the special creation of man, the Fall, and the Flood. These accounts are all factual, that is, they are about space-time events which actually happened as reported in the book of Genesis (see Article XIV).The article left open the question of the age of the earth on which there is no unanimity among evangelicals and which was beyond the purview of this conference. There was, however, complete agreement on denying that Genesis is mythological or unhistorical. Likewise, the use of the term "creation" was meant to exclude the belief in macro-evolution, whether of the atheistic or theistic varieties.Article XXIIIWE AFFIRM? the clarity of Scripture and specifically of its message about salvation from sin.WE DENY? that all passages of Scripture are equally clear or have equal bearing on the message of redemption.Traditionally this teaching is called the "perspicuity" of Scripture. By this is meant that the central message of Scripture is clear, especially what the Bible says about salvation from sin.The Denial disassociates this claim from the belief that everything in Scripture is clear or that all teachings are equally clear or equally relevant to the Bible's central saving message. It is obvious to any honest interpreter that the meaning of some passages of Scripture is obscure. It is equally evident that the truth of some passages is not directly relevant to the overall plan of salvation.Article XXIVWE AFFIRM? that a person is not dependent for understanding of Scripture on the expertise of biblical scholars.WE DENY? that a person should ignore the fruits of the technical study of Scripture by biblical scholars.This article attempts to avoid two extremes. First, it affirms that one is not dependent on biblical "experts" for his understanding of the basic truths of Scripture. Were this not true, then a significant aspect of the priesthood of all believers would be destroyed. For if the understanding of the laity is contingent on the teaching of experts, then Protestant interpretive experts will have replaced the teaching magisterium of Catholic priests with a kind of teaching magisterium of Protestant scholars.On the other hand, biblical scholars do play a significant role in the lay understanding of Scripture. Even the very tools (Bible dictionaries, concordances, etc.) used by laypersons to interpret Scripture were produced by scholars. And when it comes to more technical and precise understanding of specific Scripture the work of experts is more than helpful. Hence the implied exhortation in the denial to avail oneself of the fruit of scholarship is well taken.Article XXVWE AFFIRM? that the only type of preaching which sufficiently conveys the divine revelation and its proper application to life is that which faithfully expounds the text of Scripture as the Word of God.WE DENY? that the preacher has any message from God apart from the text of Scripture.This final article declares that good preaching should be based in good hermeneutics. The exposition of Scripture is not to be treated in isolation from the proclamation of Scripture. In preaching the preacher should faithfully expound the Word of God. Anything short of a correct exposition of God's written Word is pronounced insufficient.Indeed, the Denial declares that there is no message from God apart from Scripture. This was understood not to contradict the fact that there is a general revelation (affirmed in Article XXI) but simply to note that the only inspired and infallible writing from which the preacher can and must preach is the Bible.1998 As tuendam fidem of Pope John Paul II2009 The Anglican Communion Covenant XE "Anglican Communion Covenant (2009):text" Note: as of 2012 this appeared to be unlikely to be adopted by various provinces.Introduction to the Covenant Text“This life is revealed, and we have seen it and testify to it, and declare to you the eternal life that was with the Father and was revealed to us – we declare to you what we have seen and heard so that you also may have communion with us; and truly our communion is with the Father and with his Son Jesus Christ. These things we write so that our joy may be complete.” (1 John 1.2-4).God has called us into communion in Jesus Christ (1 Cor. 1.9). This communion has been “revealed to us” by the Son as being the very divine life of God the Trinity. What is the life revealed to us? St John makes it clear that the communion of life in the Church participates in the communion which is the divine life itself, the life of the Trinity. This life is not a reality remote from us, but one that has been “seen” and “testified to” by the apostles and their followers: “for in the communion of the Church we share in the divine life”. This life of the One God, Father, Son, and Holy Spirit, shapes and displays itself through the very existence and ordering of the Church. Our divine calling into communion is established in God’s purposes for the whole of creation (Eph 1:10; 3:9ff.). It is extended to all humankind, so that, in our sharing of God’s life as Father, Son, and Holy Spirit, God might restore in us the divine image. Through time, according to the Scriptures, God has furthered this calling through covenants made with Noah, Abraham, Israel, and David. The prophet Jeremiah looked forward to a new covenant not written on tablets of stone but upon the heart (Jer 31.31-34). In God’s Son, Christ Jesus, a new covenant is given us, established in his “blood … poured out for the many for the forgiveness of sins” (Mt 26:28), secured through his resurrection from the dead (Eph 1:19-23), and sealed with the gift of the Holy Spirit poured into our hearts (Rom 5:5). Into this covenant of death to sin and of new life in Christ we are baptized, and empowered to share God’s communion in Christ with all people, to the ends of the earth and of creation. We humbly recognize that this calling and gift of communion entails responsibilities for our common life before God as we seek, through grace, to be faithful in our service of God’s purposes for the world. Joined in one universal Church, which is Christ’s Body, spread throughout the earth, we serve his gospel even as we are enabled to be made one across the dividing walls of human sin and estrangement (Eph 2.12-22). The forms of this life in the Church, caught up in the mystery of divine communion, reveal to the hostile and divisive power of the world the “manifold wisdom of God” (Eph 3:9-10). Faithfulness, honesty, gentleness, humility, patience, forgiveness, and love itself, lived out in mutual deference and service (Mk 10.44-45) among the Church’s people and through its ministries, contribute to building up the body of Christ as it grows to maturity (Eph 4.1-16; Col 3.8-17). In the providence of God, which holds sway even over our divisions caused by sin, various families of churches have grown up within the universal Church in the course of history. Among these families is the Anglican Communion, which provides a particular charism and identity among the many followers and servants of Jesus. We recognise the wonder, beauty and challenge of maintaining communion in this family of churches, and the need for mutual commitment and discipline as a witness to God’s promise in a world and time of instability, conflict, and fragmentation. Therefore, we covenant together as churches of this Anglican Communion to be faithful to God’s promises through the historic faith we confess, our common worship, our participation in God’s mission, and the way we live together. To covenant together is not intended to change the character of this Anglican expression of Christian faith. Rather, we recognise the importance of renewing in a solemn way our commitment to one another, and to the common understanding of faith and order we have received, so that the bonds of affection which hold us together may be re-affirmed and intensified. We do this in order to reflect, in our relations with one another, God’s own faithfulness and promises towards us in Christ (2 Cor 1.20-22). We are a people who live, learn, and pray by and with the Scriptures as God’s Word. We seek to adore God in thanks and praise and to make intercession for the needs of people everywhere through common prayer, united across many cultures and languages. We are privileged to share in the mission of the apostles to bring the gospel of Christ to all nations and peoples, not only in words but also in deeds of compassion and justice that witness to God’s character and the triumph of Christ over sin and death. We give ourselves as servants of a greater unity among the divided Christians of the world. May the Lord help us to “preach not ourselves, but Jesus Christ as Lord, and ourselves as your servants for Jesus’ sake” (2 Cor. 4.5). Our faith embodies a coherent testimony to what we have received from God’s Word and the Church’s long-standing witness. Our life together reflects the blessings of God (even as it exposes our failures in faith, hope and love) in growing our Communion into a truly global family. The mission we pursue aims at serving the great promises of God in Christ that embrace the peoples and the world God so loves. This mission is carried out in shared responsibility and stewardship of resources, and in interdependence among ourselves and with the wider Church. Our prayer is that God will redeem our struggles and weakness, renew and enrich our common life and use the Anglican Communion to witness effectively in all the world, working with all people of good will, to the new life and hope found in Christ Jesus. The Anglican Communion Covenant Preamble We, as Churches of the Anglican Communion, under the Lordship of Jesus Christ, solemnly covenant together in these following affirmations and commitments. As people of God, drawn from “every nation, tribe, people and language” (Rev 7.9), we do this in order to proclaim more effectively in our different contexts the grace of God revealed in the gospel, to offer God’s love in responding to the needs of the world, to maintain the unity of the Spirit in the bond of peace, and together with all God’s people to attain the full stature of Christ (Eph 4.3,13). Section One: Our Inheritance of Faith 1.1 Each Church affirms: (1.1.1) its communion in the one, holy, catholic, and apostolic Church, worshipping the one true God, Father, Son, and Holy Spirit. (1.1.2) the catholic and apostolic faith uniquely revealed in the Holy Scriptures and set forth in the catholic creeds, which faith the Church is called upon to proclaim afresh in each generation. The historic formularies of the Church of England, forged in the context of the European Reformation and acknowledged and appropriated in various ways in the Anglican Communion, bear authentic witness to this faith. (1.1.3) the Holy Scriptures of the Old and New Testaments as containing all things necessary for salvation and as being the rule and ultimate standard of faith. (1.1.4) the Apostles’ Creed XE "Apostles’ Creed" , as the baptismal symbol; and the Nicene Creed XE "Nicene Creed" , as the sufficient statement of the Christian faith. (1.1.5) the two sacraments ordained by Christ himself – Baptism and the Supper of the Lord – ministered with the unfailing use of Christ’s words of institution, and of the elements ordained by him. (1.1.6) the historic episcopate, locally adapted in the methods of its administration to the varying needs of the nations and peoples called of God into the unity of his Church. (1.1.7) the shared patterns of our common prayer and liturgy which form, sustain and nourish our worship of God and our faith and life together. (1.1.8) its participation in the apostolic mission of the whole people of God, and that this mission is shared with other Churches and traditions beyond this Covenant. 1.2 In living out this inheritance of faith together in varying contexts, each Church, reliant on the Holy Spirit, commits itself: (1.2.1) to teach and act in continuity and consonance with Scripture and the catholic and apostolic faith, order and tradition, as received by the Churches of the Anglican Communion, mindful of the common councils of the Communion and our ecumenical agreements. (1.2.2) to uphold and proclaim a pattern of Christian theological and moral reasoning and discipline that is rooted in and answerable to the teaching of Holy Scripture and the catholic tradition. (1.2.3) to witness, in this reasoning, to the renewal of humanity and the whole created order through the death and resurrection of Christ, and to reflect the holiness that in consequence God gives to, and requires from, his people. (1.2.4) to hear, read, mark, learn and inwardly digest the Scriptures in our different contexts, informed by the attentive and communal reading of - and costly witness to - the Scriptures by all the faithful, by the teaching of bishops and synods, and by the results of rigorous study by lay and ordained scholars. (1.2.5) to ensure that biblical texts are received, read and interpreted faithfully, respectfully, comprehensively and coherently, with the expectation that Scripture continues to illuminate and transform the Church and its members, and through them, individuals, cultures and societies. (1.2.6) to encourage and be open to prophetic and faithful leadership in ministry and mission so as to enable God’s people to respond in courageous witness to the power of the gospel in the world. (1.2.7) to seek in all things to uphold the solemn obligation to nurture and sustain eucharistic communion, in accordance with existing canonical disciplines, as we strive under God for the fuller realisation of the communion of all Christians. (1.2.8) to pursue a common pilgrimage with the whole Body of Christ continually to discern the fullness of truth into which the Spirit leads us, that peoples from all nations may be set free to receive new and abundant life in the Lord Jesus Christ. Section Two: The Life We Share with Others: Our Anglican Vocation 2.1 Each Church affirms: (2.1.1) communion as a gift of God given so that God’s people from east and west, north and south, may together declare the glory of the Lord and be both a sign of God’s reign in the Holy Spirit and the first fruits in the world of God’s redemption in Christ. (2.1.2) its gratitude for God’s gracious providence extended to us down through the ages: our origins in the Church of the apostles; the ancient common traditions; the rich history of the Church in Britain and Ireland reshaped by the Reformation, and our growth into a global communion through the expanding missionary work of the Church; our ongoing refashioning by the Holy Spirit through the gifts and sacrificial witness of Anglicans from around the world; and our summons into a more fully developed communion life. (2.1.3) in humility our call to constant repentance: for our failures in exercising patience and charity and in recognizing Christ in one another; our misuse of God’s gracious gifts; our failure to heed God’s call to serve; and our exploitation one of another. (2.1.4) the imperative of God’s mission into which the Communion is called, a vocation and blessing in which each Church is joined with others in Christ in the work of establishing God’s reign. As the Communion continues to develop into a worldwide family of interdependent churches, we embrace challenges and opportunities for mission at local, regional, and international levels. In this, we cherish our mission heritage as offering Anglicans distinctive opportunities for mission collaboration. (2.1.5) that our common mission is a mission shared with other Churches and traditions beyond this Covenant. We embrace opportunities for the discovery of the life of the whole gospel, and for reconciliation and shared mission with the Church throughout the world. We affirm the ecumenical vocation of Anglicanism to the full visible unity of the Church in accordance with Christ’s prayer that “all may be one”. It is with all the saints in every place and time that we will comprehend the fuller dimensions of Christ’s redemptive and immeasurable love. 2.2 In recognition of these affirmations, each Church, reliant on the Holy Spirit, commits itself: (2.2.1) to answer God’s call to undertake evangelisation and to share in the healing and reconciling mission “for our blessed but broken, hurting and fallen world”, and, with mutual accountability, to share our God-given spiritual and material resources in this task. (2.2.2) to undertake in this mission, which is the mission of God in Christ: (2.2.2.a) “to proclaim the Good News of the Kingdom of God” and to bring all to repentance and faith; (2.2.2.b) “to teach, baptize and nurture new believers”, making disciples of all nations (Mt 28.19) through the quickening power of the Holy Spirit and drawing them into the one Body of Christ whose faith, calling and hope are one in the Lord (Eph 4.4-6); (2.2.2.c) “to respond to human need by loving service”, disclosing God’s reign through humble ministry to those most needy (Mk 10.42-45; Mt 18.4; 25.3145); (2.2.2.d) “to seek to transform unjust structures of society” as the Church stands vigilantly with Christ proclaiming both judgment and salvation to the nations of the world , and manifesting through our actions on behalf of God’s righteousness the Spirit’s transfiguring power; (2.2.2.e) “to strive to safeguard the integrity of creation and to sustain and renew the life of the earth” as essential aspects of our mission in communion. (2.2.3) to engage in this mission with humility and an openness to our own ongoing conversion in the face of our unfaithfulness and failures in witness. (2.2.4) to revive and renew structures for mission which will awaken and challenge the whole people of God to work, pray and give for the spread of the gospel. (2.2.5) to order its mission in the joyful and reverent worship of God, thankful that in our eucharistic communion “Christ is the source and goal of the unity of the Church and of the renewal of human community” . Section Three: Our Unity and Common Life 3.1 Each Church affirms: (3.1.1) that by our participation in Baptism and Eucharist, we are incorporated into the one body of the Church of Jesus Christ, and called by Christ to pursue all things that make for peace and build up our common life. (3.1.2) its resolve to live in a Communion of Churches. Each Church, with its bishops in synod, orders and regulates its own affairs and its local responsibility for mission through its own system of government and law and is therefore described as living “in communion with autonomy and accountability”. Trusting in the Holy Spirit, who calls and enables us to dwell in a shared life of common worship and prayer for one another, in mutual affection, commitment and service, we seek to affirm our common life through those Instruments of Communion by which our Churches are enabled to be conformed together to the mind of Christ. Churches of the Anglican Communion are bound together “not by a central legislative and executive authority, but by mutual loyalty sustained through the common counsel of the bishops in conference” and of the other instruments of Communion. (3.1.3) the central role of bishops as guardians and teachers of faith, as leaders in mission, and as a visible sign of unity, representing the universal Church to the local, and the local Church to the universal and the local Churches to one another. This ministry is exercised personally, collegially and within and for the eucharistic community. We receive and maintain the historic threefold ministry of bishops, priests and deacons, ordained for service in the Church of God, as they call all the baptised into the mission of Christ. (3.1.4) the importance of instruments in the Anglican Communion to assist in the discernment, articulation and exercise of our shared faith and common life and mission. The life of communion includes an ongoing engagement with the diverse expressions of apostolic authority, from synods and episcopal councils to local witness, in a way which continually interprets and articulates the common faith of the Church’s members (consensus fidelium). In addition to the many and varied links which sustain our life together, we acknowledge four particular Instruments at the level of the Anglican Communion which express this cooperative service in the life of communion. We accord the Archbishop of Canterbury, as the bishop of the See of Canterbury with which Anglicans have historically been in communion, a primacy of honour and respect among the college of bishops in the Anglican Communion as first among equals (primus inter pares). As a focus and means of unity, the Archbishop gathers and works with the Lambeth Conference and Primates’ Meeting, and presides in the Anglican Consultative Council. The Lambeth Conference expresses episcopal collegiality worldwide, and brings together the bishops for common worship, counsel, consultation and encouragement in their ministry of guarding the faith and unity of the Communion and equipping the saints for the work of ministry (Eph 4.12) and mission. The Anglican Consultative Council is comprised of lay, clerical and episcopal representatives from our Churches . It facilitates the co-operative work of the Churches of the Anglican Communion, co-ordinates aspects of international Anglican ecumenical and mission work, calls the Churches into mutual responsibility and interdependence, and advises on developing provincial structures. The Primates’ Meeting is convened by the Archbishop of Canterbury for mutual support, prayer and counsel. The authority that primates bring to the meeting arises from their own positions as the senior bishops of their Provinces, and the fact that they are in conversation with their own Houses of Bishops and located within their own synodical structures. In the Primates’ Meeting, the Primates and Moderators are called to work as representatives of their Provinces in collaboration with one another in mission and in doctrinal, moral and pastoral matters that have Communion-wide implications. It is the responsibility of each Instrument to consult with, respond to, and support each other Instrument and the Churches of the Communion . Each Instrument may initiate and commend a process of discernment and a direction for the Communion and its Churches. 3.2 Acknowledging our interdependent life, each Church, reliant on the Holy Spirit, commits itself: (3.2.1) to have regard for the common good of the Communion in the exercise of its autonomy, to support the work of the Instruments of Communion with the spiritual and material resources available to it, and to receive their work with a readiness to undertake reflection upon their counsels, and to endeavour to accommodate their recommendations. (3.2.2) to respect the constitutional autonomy of all of the Churches of the Anglican Communion, while upholding our mutual responsibility and interdependence in the Body of Christ, and the responsibility of each to the Communion as a whole. (3.2.3) to spend time with openness and patience in matters of theological debate and reflection, to listen, pray and study with one another in order to discern the will of God. Such prayer, study and debate is an essential feature of the life of the Church as it seeks to be led by the Spirit into all truth and to proclaim the gospel afresh in each generation. Some issues, which are perceived as controversial or new when they arise, may well evoke a deeper understanding of the implications of God’s revelation to us; others may prove to be distractions or even obstacles to the faith. All such matters therefore need to be tested by shared discernment in the life of the Church. (3.2.4) to seek a shared mind with other Churches, through the Communion’s councils, about matters of common concern, in a way consistent with the Scriptures, the common standards of faith, and the canon laws of our churches. Each Church will undertake wide consultation with the other Churches of the Anglican Communion and with the Instruments and Commissions of the Communion. (3.2.5) to act with diligence, care and caution in respect of any action which may provoke controversy, which by its intensity, substance or extent could threaten the unity of the Communion and the effectiveness or credibility of its mission. (3.2.6) in situations of conflict, to participate in mediated conversations, which involve face to face meetings, agreed parameters and a willingness to see such processes through. (3.2.7) to have in mind that our bonds of affection and the love of Christ compel us always to uphold the highest degree of communion possible. Section Four: Our Covenanted Life Together 4 Each Church affirms the following principles and procedures, and, reliant on the Holy Spirit, commits itself to their implementation. 4.1 Adoption of the Covenant (4.1.1) Each Church adopting this Covenant affirms that it enters into the Covenant as a commitment to relationship in submission to God. Each Church freely offers this commitment to other Churches in order to live more fully into the ecclesial communion and interdependence which is foundational to the Churches of the Anglican Communion. The Anglican Communion is a fellowship, within the One, Holy, Catholic and Apostolic Church, of national or regional Churches, in which each recognises in the others the bonds of a common loyalty to Christ expressed through a common faith and order, a shared inheritance in worship, life and mission, and a readiness to live in an interdependent life. (4.1.2) In adopting the Covenant for itself, each Church recognises in the preceding sections a statement of faith, mission and interdependence of life which is consistent with its own life and with the doctrine and practice of the Christian faith as it has received them. It recognises these elements as foundational for the life of the Anglican Communion and therefore for the relationships among the covenanting Churches. (4.1.3) Such mutual commitment does not represent submission to any external ecclesiastical jurisdiction. Nothing in this Covenant of itself shall be deemed to alter any provision of the Constitution and Canons of any Church of the Communion, or to limit its autonomy of governance. The Covenant does not grant to any one Church or any agency of the Communion control or direction over any Church of the Anglican Communion. (4.1.4) Every Church of the Anglican Communion, as recognised in accordance with the Constitution of the Anglican Consultative Council, is invited to enter into this Covenant according to its own constitutional procedures. (4.1.5) The Instruments of Communion may invite other Churches to adopt the Covenant using the same procedures as set out by the Anglican Consultative Council for the amendment of its schedule of membership. Adoption of this Covenant does not confer any right of recognition by, or membership of, the Instruments of Communion, which shall be decided by those Instruments themselves. (4.1.6) This Covenant becomes active for a Church when that Church adopts the Covenant through the procedures of its own Constitution and Canons. 4.2 The Maintenance of the Covenant and Dispute Resolution (4.2.1) The Covenant operates to express the common commitments and mutual accountability which hold each Church in the relationship of communion one with another. Recognition of, and fidelity to, this Covenant, enable mutual recognition and communion. Participation in the Covenant implies a recognition by each Church of those elements which must be maintained in its own life and for which it is accountable to the Churches with which it is in Communion in order to sustain the relationship expressed in this Covenant. (4.2.2) The Standing Committee of the Anglican Communion, responsible to the Anglican Consultative Council and the Primates’ Meeting, shall monitor the functioning of the Covenant in the life of the Anglican Communion on behalf of the Instruments. In this regard, the Standing Committee shall be supported by such other committees or commissions as may be mandated to assist in carrying out this function and to advise it on questions relating to the Covenant. (4.2.3) When questions arise relating to the meaning of the Covenant, or about the compatibility of an action by a covenanting Church with the Covenant, it is the duty of each covenanting Church to seek to live out the commitments of Section 3.2. Such questions may be raised by a Church itself, another covenanting Church or the Instruments of Communion. (4.2.4) Where a shared mind has not been reached the matter shall be referred to the Standing Committee. The Standing Committee shall make every effort to facilitate agreement, and may take advice from such bodies as it deems appropriate to determine a view on the nature of the matter at question and those relational consequences which may result. Where appropriate, the Standing Committee shall refer the question to both the Anglican Consultative Council and the Primates’ Meeting for advice. (4.2.5) The Standing Committee may request a Church to defer a controversial action. If a Church declines to defer such action, the Standing Committee may recommend to any Instrument of Communion relational consequences which may specify a provisional limitation of participation in, or suspension from, that Instrument until the completion of the process set out below. (4.2.6) On the basis of advice received from the Anglican Consultative Council and the Primates’ Meeting, the Standing Committee may make a declaration that an action or decision is or would be “incompatible with the Covenant”. (4.2.7) On the basis of the advice received, the Standing Committee shall make recommendations as to relational consequences which flow from an action incompatible with the Covenant. These recommendations may be addressed to the Churches of the Anglican Communion or to the Instruments of the Communion and address the extent to which the decision of any covenanting Church impairs or limits the communion between that Church and the other Churches of the Communion, and the practical consequences of such impairment or limitation. Each Church or each Instrument shall determine whether or not to accept such recommendations. (4.2.8) Participation in the decision making of the Standing Committee or of the Instruments of Communion in respect to section 4.2 shall be limited to those members of the Instruments of Communion who are representatives of those churches who have adopted the Covenant, or who are still in the process of adoption. (4.2.9) Each Church undertakes to put into place such mechanisms, agencies or institutions, consistent with its own Constitution and Canons, as can undertake to oversee the maintenance of the affirmations and commitments of the Covenant in the life of that Church, and to relate to the Instruments of Communion on matters pertinent to the Covenant. 4.3 Withdrawing from the Covenant (4.3.1) Any covenanting Church may decide to withdraw from the Covenant. Although such withdrawal does not imply an automatic withdrawal from the Instruments of Communion or a repudiation of its Anglican character, it may raise a question relating to the meaning of the Covenant, and of compatibility with the principles incorporated within it, and trigger the provisions set out in section 4.2 above. 4.4 The Covenant Text and its amendment (4.4.1) The Covenant consists of the text set out in this document in the Preamble, Sections One to Four and the Declaration. The Introduction to the Covenant Text, which shall always be annexed to the Covenant text, is not part of the Covenant, but shall be accorded authority in understanding the purpose of the Covenant. (4.4.2) Any covenanting Church or Instrument of Communion may submit a proposal to amend the Covenant to the Instruments of Communion through the Standing Committee. The Standing Committee shall send the proposal to the Anglican Consultative Council, the Primates’ Meeting, the covenanting Churches and any other body as it may consider appropriate for advice. The Standing Committee shall make a recommendation on the proposal in the light of advice offered, and submit the proposal with any revisions to the covenanting Churches. The amendment is operative when ratified by three quarters of such Churches. The Standing Committee shall adopt a procedure for promulgation of the amendment. Our Declaration With joy and with firm resolve, we declare our Churches to be partakers in this Anglican Communion Covenant, offering ourselves for fruitful service and binding ourselves more closely in the truth and love of Christ, to whom with the Father and the Holy Spirit be glory for ever. Amen. “Now may the God of Peace, who brought again from the dead our Lord Jesus, the great shepherd of the sheep, by the blood of the eternal covenant, make you complete in everything good so that you may do his will, working among us that which is pleasing in his sight, through Jesus Christ, to whom be the glory forever and ever. Amen.” (Hebrews 13.20, 21) Denominations and Religious InstitutionsAbecedariansGroup idGroup nameAbecedariansTraditionAnabaptistWikipedia Origin16th century Anabaptists led by Nicholas StorchIn communion withWebsiteSource of creedal statementAdditional church documentsAdamites aka AdamiansGroup idGroup nameAdamitesTraditionWikipedia Origin2nd-4th century North Africa sectIn communion withdoctrinal relationship to:2th-3rd century: Adamiani (gnostic)13th century: Brethren of the Free Spirit (Netherlands), Taborites (Bohemia)14th century: Beghards (Germany), Picards (Bohemia); Turlupins (France)17th century: English Adamites20th century: Children of God aka Family International (David Berg)WebsiteSource of creedal statementAdditional church documentsAdvent Christian Church aka Advent Christian General ConferenceGroup idGroup nameAdvent Christian ChurchTraditionMilleriteWikipedia Origin1860 by Jonathan Cummings In communion withWebsiteUSA: Source of creedal statement 6 December 2013Additional church documentsWho We AreOur Vision is to love God and love others by making followers of Jesus.In our pursuit of this vision we will be:Biblical - Our message and practice will not be governed by creeds or confessions, but by careful study of God's Word alone. Our purpose, principles and practice will be directed by orthodox biblical Christianity as defined in the Scriptures.Relational - Our ministries will be delivered through the establishment of meaningful relationships with those who believe and those who don't. We will commit to establishing trust and mutual accountability with our partners in ministry and those we seek to serve.Missional - Driven by the biblical mandate to bring the gospel to the ends of earth, we will encourage other believers to live as missionaries in their own spheres of influence because we understand that all believers have been sent by Jesus Christ with the message of the cross to their own unique culture and community in order to glorify God and build his kingdom.Advent Christian Conference of New ZealandGroup idACCoNZGroup nameAdvent Christian Conference of New ZealandTraditionMilleriteWikipedia Originroots 1860 by Jonathan Cummings via missionaries from the USA in 1995In communion withAdvent Christian ChurchWebsiteNew Zealand: Source of creedal statement 6 December 2013Additional church documentsAdvent International Catholic ChurchGroup idAICCGroup nameAdvent International Catholic ChurchTraditionOld CatholicWikipediaOrigin2004 by Bishop Bill Wathen as Advent Old Catholic Church (a parish)2009 became a national church2012 renamed Advent International Catholic ChurchIn communion withThe Old Catholic Communion Of North AmericaWebsite Source of creedal statement 4 December 2013Additional church documentsAICC apostolic succession; AICC canon lawOur BeliefsWe believe that Jesus is the Christ and our personal savior.?We believe in The Holy Trinity. We believe in the three historic creeds: Nicene XE "Nicene Creed" , Apostles XE "Apostles’ Creed" , and Athanasian XE "Athanasian Creed" . We believe in the inerrancy and divine inspiration of Holy Scriptures. We believe in the seven sacraments of the Church: Baptist, Confirmation, Holy Eucharist, Anointing and Prayers for the Sick, Confession and Reconciliation, Marriage, and Holy Orders. We believe that Holy Orders are open to both men and women, married or single. We believe that celibacy of those in Holy Orders is a personal decision. We believe and hold apostolic succession. We appreciate the wisdom and guidance of the doctrines of the Seven Early Church Ecumenical Councils. We appreciate the wisdom and guidance of the Early Church Fathers. We believe that abortion and euthanasia is the taking of human life. We believe in the responsible stewardship of our planet. We believe in the One Holy Catholic and Apostolic Church. We believe in the sanctity of marriage, however we believe that Jesus is merciful and those who have been divorced and/or remarried are offered the sacraments of the church. We believe marriage is a sacrament and between a man and a woman, and thus we do not perform same-sex marriages.We believe contraception is a personal decision. We do not ordain gays or lesbians. ?We believe and follow scripture in all matters and thus reject reincarnation. We believe in the scriptural teaching of Jesus and thus reject New Age Theology. We believe Holy Communion is open to all Christian believers.We believe that the Bread and Wine become the real presence of Jesus in the EucharistNicene Creed XE "Nicene Creed" Apostles’ Creed XE "Apostles’ Creed" Creed of St. Athanasius XE "Athanasian Creed" Adventist ConnectionsGroup idGroup nameAdventist ConnectionsTraditionSeventh-day AdventistWikipediaOriginIn communion withWebsite Source of creedal statement 10 December 2013Additional church documentsWhat we believeWe believe the Bible is the inspired Word of God and is profitable for correction, reproof, and instruction in righteousness (2 Timothy 3:16) and that it reveals the almighty God.We believe in the relevance of the prophetic books of Daniel and Revelation which provides an outline of end time events, culminating in the glorious second coming of Jesus Christ.? Matthew 24:32-51We believe that Jesus is the eternal, self-existent God and is not a created being. Even though He is fully God, He took upon Himself the form of a man to live and die for our sins.? We believe that He is ministering in heaven on our behalf.We believe that the penalty for man's sin was paid on the cross of Calvary in Jesus' death. "For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord." Romans 6:23. By believing on Jesus Christ and accepting the grace of His shed blood applied on our behalf, we receive the gift of eternal life.We believe that God created our world in six literal days and rested on the seventh day, the Sabbath (Saturday). God has asked us to remember to keep this day holy, as expressed in the fourth commandment.? We love Jesus for His sacrificial death; therefore we want to obey Him as He commands in John 14:15. We are not saved by our works; but, because we are in a saving relationship with Christ, we choose to keep His commandments as the guide for successful living.? Matthew 24:32-51Adventist Church of Promise aka Igreja Adventista da PromessaGroup idIAPGroup nameAdventist Church of Promise aka Igreja Adventista da Promessa aka Iglesia Adventista de la PromesaTraditionWikipedia Origin1932 split by Jo?o Augusto da Silveira from the Seventh-day Adventist ChurchIn communion withWebsite Source of creedal statement 10 December 2013Additional church documentsNo que cremosOs pontos de fé da Igreja Adventista da Promessa s?o:1) A Bíblia SagradaCremos na Bíblia Sagrada; cremos que é a palavra de Deus, inteiramente inspirada pelo Espírito Santo, sendo, por isso, inteiramente confiável e suficiente para nos encaminhar à salva??o e nos conduzir ao crescimento na santifica??o e no conhecimento de Deus e de sua vontade.Referências bíblicas: Sl 19:7-8, 119:142, 160; Dn 4:2; Mt 5:17-20; 2 Tm 3:16; 2 Pe 1:12a.2) A triunidade divinaCremos e adoramos um único Deus, que existe em três pessoas distintas entre si: o Pai, o Filho e o Espírito Santo.Referências bíblicas ao Pai: Dt 32:6; 2 Sm 7:14; Sl 68:8, 89:26; Is 63:16, 64:8; Jr 3:4, 19; Ml 1:6, 2:10; Mt 5:16, 6:9, 26:53; Jo 6:27; At 1:4; Rm 1:7; 2 Co 1:2; Gl 1:3; Ef 4:6, 6:23;? 1 Pd 1:2-3, etc.Referências bíblicas ao Filho: Jo?o 1:1, 8:58, 17:5, 20:28; Rm 9:5; Fp 2:5-6; Cl 1:17; Tt 2:13; Hb 13:8; 2 Pd 1:1; 1 Jo 1:1, etc.Referências bíblicas ao Espírito Santo: Gn 1:2; Mt 1:20; Lc 12:12; Jo 3:5-7, 16:8; At 1:8, 5:3-4, 8:29, 13:2; 1 Co 2:10-11, 3:16, 12:11; Ef 4:30.3) A cria??o do mundoCremos que Deus criou o mundo pela sua palavra e para a sua glória. Cremos que, além de criador, ele é o sustentador do universo e se revela através da cria??o, sem se confundir com ela, bem como se revela através da Palavra e do Filho.Referências bíblicas: Gn 1-2; Sl 19:1-4, 146-150; Jó 38-39; Rm 1:20; Cl 1:17; Hb 1:1, 11:3.4) Origem, queda e restaura??o do ser humano Cremos que Deus criou o ser humano, tal como narrado em Gn 1:26-27, 2:6-7, 18-23. e que este herdou de seu criador n?o primariamente a aparência física, mas as facetas de sua personalidade: pensamentos, emo??es e arbítrio, bem como a natureza espiritual, para conhecê-lo e adorá-lo. Entendemos que a cria??o do ser humano difere de todo o restante da cria??o, pois este é obra das m?os de Deus e possui capacidade para relacionar-se com o criador.Entendemos também que a queda do ser humano é decorrente de uma escolha mal feita: a de desobedecer à ordem divina de n?o comer da árvore do conhecimento do bem e do mal (Gn 2:17), o que teve como resultado o pecado universal (comum a todos os descendentes de Ad?o e Eva) e sua consequência final: a morte.Cremos que, apesar da ofensa humana ao Criador, este proveu um meio de redimir a humanidade: o sacrifício de Jesus Cristo em favor dos pecadores, a fim de reconciliá-los com Deus e devolver-lhes o direito à vida eterna.Referências bíblicas: Gn 1:26-27, 2:6-7, 17-25, 3; Sl 8:5-8, 95:6; Os 6:3; Rm 5, 8:1-17,38-39; 1 Co 15; 1 Jo 1:7.5) Jesus Cristo: salvador e mediador da humanidadeCremos que Jesus Cristo, plenamente divino e plenamente humano, foi o único capaz de quitar a dívida dos seres humanos para com Deus, reconciliá-los com este e livrar da morte eterna todos que crerem em seu nome e o confessarem como Senhor e Salvador. Cremos que só através do sacrifício de Cristo, na cruz do Calvário, o ser humano alcan?a a reden??o: é declarado livre de toda culpa e é feito filho de Deus. Jesus Cristo é o único Salvador, porque, sendo inocente, morreu em lugar dos pecadores condenados à morte, para dar-lhes o direito à vida; é também o único mediador, porque reconciliou a humanidade e toda cria??o com Deus, e intercede pelos pecadores junto ao Pai.Referências bíblicas: At 4:12; Rm 3:10-18, 5:8-10, 6:23; 2 Co 5:18-21; Fp 2:5-11; Cl 2:7-11; 1 Tm 2:5-6.6) Regenera??o e convers?oCremos que, por um ato de misericórdia, Deus dá nova vida àqueles que est?o mortos espiritualmente. Isso é o que chamamos de regenera??o ou novo nascimento. Cremos também que, uma vez regenerado, o ser humano capacitado pelo Espírito Santo a responder positivamente ao chamado do evangelho de Cristo, ou seja, a render-se à proposta divina de abandonar o pecado em arrependimento e voltar-se para Cristo em fé. Isso é o que chamamos de convers?o.Referências bíblicas: Mt 18:3; Mc 1:14; Jo 3:1-21, 16:8-11; Rm 10:17; 2 Co 5:17, 7:9-10, 12:3; Ef 2:1; 1 Pe 1:23.7) Justifica??o e ado??o Nós cremos na justifica??o, o ato unilateral de Deus declarar que, aos seus olhos, os pecadores s?o justos, por causa do sacrifício de Jesus. Quando o recebemos como Senhor e Salvador da nossa vida, Deus nos perdoa e somos declarados justos. Cremos também que, além de nos justificar, Deus nos adota como seus filhos, membros de sua família. Isso se chama ado??o.Referências bíblicas: Jo 1:12; 2 Co 5:21; Rm 6:23, 8:13-16; Ef 1:5, 2:1,3, 2:19; Hb 9:22.8) Santifica??o e perseveran?aNós cremos na santifica??o. Entendemos, com base na Epístola aos Hebreus, que, sem ela, ninguém verá o Senhor (Hb 12:14). Cremos que somos santos, n?o porque adquirimos uma posi??o elevada de espiritualidade, mas porque, ao recebermos Cristo como Senhor, fomos “separados” do nosso antigo modo de viver para um novo estilo de vida orientado por padr?es estabelecidos por Deus.Nós também cremos na perseveran?a. Entendemos que a salva??o pode ser perdida, e, por isso, deve ser preservada. Entendemos que o livre arbítrio n?o é destruído, no momento em que uma pessoa aceita a Jesus, e que, portanto, o risco da apostasia é real, se o crente n?o perseverar.Referências bíblicas: Mt 24:13, 10:22; Mc 13:13; Jo 8:31-32; 1 Co 1:2,30, 3:16, 6:19 ; 2 Co 1:1, 7:1; Rm 6:18, 8:14; Gl 5:16-18,22; Ef 4:13; Fp 1:1,6, 2:12, 3:13-16; Cl 1:1,22-23; 2 Ts 2:13; 2 Tm 4:8; Hb 2:1, 6:4-11, 10:26, 12:1-2,14; 1 Pd 1:15, 2:9; 2 Pd 1:21, 3:2; 1 Jo 3:2,6; Ap 2:10, 3:11.9) O batismo no Espírito Santo Nós cremos no batismo no Espírito Santo. Entendemos que esta obra n?o é a regenera??o, pois os discípulos já eram nascidos de novo quando o receberam. Também n?o é a santifica??o, que, como vimos, está ligada à separa??o do crente para Deus e é um processo diário. Ela n?o é, do mesmo modo, uma recompensa por servi?os prestados a Deus. Quem a recebeu n?o é superior a quem n?o a recebeu.Cremos que as línguas que servem de evidência para o batismo no Espírito n?o s?o humanas, das na??es, mas celestiais. A experiência de ser batizado no Espírito Santo é uma das mais importantes e maravilhosas que um crist?o pode vivenciar; todavia, n?o acreditamos que alguém possa ser batizado sem propósito. O objetivo do batismo no Espírito Santo é a capacita??o do discípulo de Cristo para a proclama??o do evangelho (At 1:8).Referências bíblicas: Is 32:15, 44:3; Ez 36:27, 39:29; Jl 2:28-29; Mt 3:11; Mc 1:8; Lc 3:16, 11:10, 24:49; Jo 1:33; At 1:5,8, 2:4,16,33,39; 1 Co 6:19, 14:2.10) Os dons espirituaisNós cremos nos dons espirituais, cuja origem é o Espírito Santo. Os dons s?o úteis à igreja de Cristo. S?o diversificados, presenteados pelo Espírito e indispensáveis no processo da nossa edifica??o e servi?o espiritual.Referências bíblicas: Rm 12:6-8; 1 Co 12 e 14; Ef 4:11-12.11) Evangeliza??o e discipulado Cremos que é miss?o da igreja evangelizar e discipular. N?o basta levar o pecador à fé salvífica inicial; é preciso ensinar a cada um com toda a sabedoria, para que apresentemos todo homem perfeito (maduro) em Cristo (Cl 1:28). Muito mais do que conversos, admiradores ou defensores, Jesus deseja que aqueles que o seguem sejam seus discípulos.Referências bíblicas: Mt 4:23, 10:25; Mc 16:14,15; At 1:2,8, 5:42; Cl 1:28.12) Ordenan?as instituídas por CristoNós cremos nas ordenan?as instituídas por Cristo e as praticamos. S?o elas: O batismo por imers?o, o lava-pés e a ceia do Senhor.????? 12.1) O batismo por imers?o:Cremos que o batismo bíblico é sempre por imers?o em água. Essa maneira de realizá-lo representa três fatos espirituais: a morte, o sepultamento e a ressurrei??o. O crente morre para o mundo, é sepultado e ressuscitado para uma nova vida com Deus e para Deus. O batismo é o símbolo da mudan?a ocorrida na vida do pecador. Nele, o crist?o torna pública sua fé em Cristo e reconhece o senhorio de Jesus em todas as áreas de seu viver. Esse ato tem a ver com a uni?o do crente com seu Senhor ressurreto. ? demonstra??o da disposi??o de viver submisso a Jesus e à sua santa palavra.Referências bíblicas: Mt 3:2,7-17, 28:18-19; Mc 16:16; Lc 3:7-14; Jo 1:23, 3:22, 4:22; At 2:38-41, 8:12,13,36-38, 9:18, 10:48, 16:15,33, 18:8, 19:5, 22:16; Rm 6:1-4; 1 Pe 3:21.????? 12.2) O lava-pés:Cremos que o lava-pés é uma ordenan?a de Cristo a sua igreja e deve ser praticado por todos os crist?os, pois, após lavar os pés de seus seguidores, Jesus explicou-lhes a grande li??o desse ato, que é a prática da humildade, e ordenou-lhes que também lavassem os pés uns dos outros, acrescentando: … eu vos dei o exemplo para que, assim como eu vos fiz, fa?ais vós também (Jo 13:14-15).Referências bíblicas: Lc 22:24-27; Jo 13:14-15.????? 12.3) A ceia do Senhor:Entendemos que a ceia do Senhor é outra valiosíssima ordenan?a de Cristo a sua igreja. ? composta por dois elementos extremamente simples, porém, profundamente simbólicos: o p?o e o vinho, e tem dois importantes propósitos: a recorda??o (1 Co 11:24,25) e a comunh?o (cf. 1 Co 10:16-17).A Bíblia recomenda que, antes de participar da mesa do Senhor, o crente precisa fazer um autoexame: Examine-se, pois, o homem a si mesmo (1 Co 11:28). O objetivo deste exame n?o é que o crente se exclua dessa celebra??o, mas, sim, que coma do p?o, e beba do cálice (cf. 1 Co 11:28). O exame é necessário para que o crist?o n?o participe da ceia do Senhor indignamente. O crente precisa esquadrinhar seu cora??o, num exame minucioso, e confessar os pecados a Deus. Precisa também refletir sobre o significado da morte de Cristo e, com essa compreens?o, sentar-se à mesa para desfrutar dela com reverência e seriedade.Referências bíblicas: Mt 26:26-30; Mc 14:22-26; Lc 22:14-23; 1 Co 10:16-17, 11:20,24-25,28.13) A s? doutrina Nós cremos na s? doutrina, que é um conjunto bem definido de ensinamentos, inteiramente sadios e limpos, que têm por base única as s?s palavras de nosso Senhor Jesus Cristo (1 Tm 6:3). A doutrina de Deus é de valor inestimável e nos foi entregue para ser guardada íntegra, mediante a assistência do Espírito Santo que em nós habita (2 Tm 1:14). Esta s? doutrina deve ser transmitida e guardada, n?o aprisionada. Transmiti-la sem distor??es é obrigatório.Referências bíblicas: At 13:12; 1 Tm 1:10, 4:1,6,13,16, 5:17, 6:1,3; 2 Tm 1:13-14, 2:2, 3:10,16, 4:3; Tt 1:9,13, 2:1-2,10.14) Abstinência e temperan?a Nós cremos na abstinência. Entendemos, pela Bíblia, que o Deus Santo soberanamente classificou, caracterizou e denominou os animais que poderiam ser usados como alimento pelo seu povo. Entendemos, ainda, que a doutrina bíblica da abstinência, também associada à santidade, continua válida para nós, que vivemos neste século, e para todos que viver?o nos séculos seguintes.Também cremos que devemos demonstrar temperan?a, isto é, modera??o no consumo dos alimentos. Mas entendemos também que, no sentido espiritual, ser temperante ou ter domínio próprio significa conduzir-se com modera??o e exercer o autocontrole em todos os aspectos da vida, n?o apenas em quest?es ligadas ao consumo de alimentos. Temperan?a ou domínio próprio é um dos nove aspectos do fruto que o Espírito Santo produz em nós, quando andamos debaixo da sua dire??o (Gl 5:16, 22-23a).Referências bíblicas: Gn 1:20-29, 2:16-17, 3:1-6, 6:5-7,18-20, 7:2-7, 9:3; Lv 11; Dt 14:1-3; Pv 23:1-2, 25:16; Mt 13:48; At 10:14, 11:8, 24:25; Gl 5:22; 1 Tm 4:3; 1 Pd 1:5; 2 Pd 1:1,6, 5-8 ; Ap 18:2.15)? A ora??o e sua eficácia Cremos que a ora??o é um aspecto fundamental no exercício da vida crist?. A eficácia da ora??o nos é garantida por Jesus: Por isso vos digo que tudo o que pedirdes, orando, crede que o recebereis, e tê-lo-eis (Mc 11:24). Todavia, entendemos que a ora??o n?o tem poder em si mesma: sua eficiência depende, exclusivamente, do poder divino. ? Deus quem efetua, por sua vontade, tanto o querer como o realizar (Fp 2:13).Referências bíblicas: 1 Rs 8:30; 2 Cr 7:14; Jó 22:27; Sl 66:18; Is 12:1; Jr 29:12; Mt 6:9-13, 19:26; Mc 11:24; At 8:15, 14:8-11; Fp 2:13, 4:6-7; Tg 4:3.16)? A cura divina Nós cremos que Deus pode curar todos os tipos de enfermidades. Contudo, cremos que, ao curar alguém, Deus sempre tem um propósito. A cura pode ser efetuada para a manifesta??o das obras de Deus (Jo 9:3), o cumprimento da palavra e da vontade dele (Mt 8:16,17; Mc 3:1-5) e o testemunho do poder do Senhor (Mc 5:19).Referências bíblicas: Nm 12:12-15; 2 Sm 24:25; 2 Rs 5:1-15 20:1-11; Jó 42:10-13; Sl 103:3; Mt 8:3,16-17, 9:35; Mc 1:31, 3:1-5, 5:19; Lc 7:21; Jo 9:3; At 3:7, 5:16, 9:34, 14:10.17) A lei dos dez mandamentos e sua vigênciaCremos que a validade dos dez mandamentos é contínua e a sua aplica??o é universal. Eles valem para todos os tempos e devem ser pessoalmente obedecidos por todos que s?o justificados gratuitamente, mediante a fé em nosso Senhor Jesus Cristo. Entendemos que os salvos s?o capacitados por Deus para a obediência e que, portanto, esta é o fruto da salva??o efetuada por Deus naqueles que creem em Jesus.Referências bíblicas: ?x 20, 31:18, 34:28; Dt 4:1,13, 5:33, 8:1, 10:4; Mt 19:16; Jo 12:50; Rm 1:5, 7:10.18)? O verdadeiro dia de descanso Cremos que Deus santificou o sétimo dia, o sábado, estabelecendo com ele uma rela??o especial. Por ter sido instituído no ?den e entregue, primeiramente, a Ad?o e Eva, o verdadeiro dia de descanso foi entregue por Deus a toda a humanidade e continua válido, uma vez que n?o foi revogado por Cristo. Nesse dia santo, n?o devemos cuidar dos nossos próprios negócios e interesses, mas, sim, aprofundar nossa comunh?o com Deus e com nossos irm?os.Referências bíblicas: Gn 2:1-3; ?x 20:8-10; Dt 5:12; Ne 9:14; Is 58:13-14; Mc 2:27-28.19)? A distin??o das leis Além das leis morais, reveladas nos dez mandamentos, duas outras foram formalmente instituídas por Deus, no monte Sinai: as leis rituais e as civis. As leis rituais ou cerimoniais diziam como as cerim?nias e os sacrifícios deveriam ser preparados e apresentados ao Senhor; as civis, por sua vez, diziam quais eram os direitos e os deveres dos israelitas. Estas duas leis também provêm de Deus, mas se distinguem das morais, principalmente, no que diz respeito ao período de vigência e ao público a que se destinam: foram suspensas por Cristo e destinavam-se apenas ao povo de Israel. Cremos, portanto, que a lei que permanece vigente para a nossa e para todas as épocas é a lei moral de Deus.Referências bíblicas: ?x 21:14-19; Hb 9:1-10, 10:1-14.20) A manuten??o da obra: dízimos e ofertas Cremos que existem duas práticas bíblicas estabelecidas por Deus como meio de manuten??o de sua obra aqui na terra: os dízimos e as ofertas. S?o esses subsídios que têm permitido à igreja cumprir sua miss?o no mundo. Entretanto, dízimos e ofertas n?o s?o compromissos que temos com a igreja, mas, sim, com o Senhor.O dízimo n?o deve ser encarado como uma doa??o à igreja, mas como um ato de adora??o e gratid?o por tudo que Deus nos concede.N?o é opcional: é um dever de todo crente. As ofertas, por sua vez, s?o sempre voluntárias. No Novo Testamento, o ato de contribuir é considerado um privilégio que Deus nos concede. Os dízimos e as ofertas s?o, igualmente, atos de gratid?o ao Senhor.Referências bíblicas: Gn 14:20, 28:20-22; Dt 16:17; Ne 12:44; Pv 3:9-10; Lv 27:31; Ml 3:8-12; Mt 23:23; 2 Co 8:4-11, 9:5-7; Hb 7:8.21) Submiss?o às autoridades e liberdade de consciência Com base na palavra de Deus, acreditamos que todo crist?o deve obedecer e se submeter às autoridades governamentais e às leis do país em que vive; deve orar pelos líderes da na??o e pelo bem-estar do povo; ser bom cidad?o que exerce seus direitos e cumpre seus deveres na sociedade em que vive. Esse mesmo princípio bíblico de submiss?o e obediência aplica-se também às autoridades eclesiásticas: os líderes e consagrados da igreja de Cristo, especialmente os pastores.Contudo, nenhuma dessas autoridades é absoluta e inquestionável. Se as autoridades deixam de cumprir o que Deus lhes designou, exigindo o que Deus proíbe ou proibindo o que Deus ordena, ent?o, nosso dever é resistir e n?o nos sujeitar. A isso, damos o nome de “liberdade de consciência”.Referências bíblicas: Dn 4 e 6; Mt 22:21; At 5:29; Rm 13:1,6-7; 1 Ts 5:12-13; 1 Tm 2:1-2; Tt 3:1; Hb 13:17; 1 Pd 2:17.22) O casamento, o lar e a família Nós cremos na import?ncia da família. Entendemos que é impossível existir sociedade justa e igrejas fortes sem famílias estruturadas. Segundo a Bíblia, o casamento foi ideia de Deus (Gn 2:18-24). Por isso, é o único meio legítimo de se construir um lar. No conceito bíblico, casamento é a uni?o de duas pessoas de sexos diferentes, que se comprometem, diante da lei, a viverem juntas, uma para a outra, na condi??o de marido e mulher, até que a morte os separe. Em Gênesis 2: 24, descobrimos que o casamento idealizado por Deus é heterossexual, monog?mico, exclusivo, indissolúvel, público e físico.Referências bíblicas: Gn 2:18-24; 1 Co 7:1-6,10-17; Ef 5:22-32, 6:1-4. 23) A igreja de Cristo Nós cremos na igreja. As Escrituras a chamam de corpo de Cristo (1 Co 11:3; Ef 5:23), lavoura (1 Co 3:6-9), edifício (1 Co 3:10-13), noiva (Ap 19:7-8), família (Ef 3:14-15), templo (2 Co 6:16). A igreja é a comunidade dos santos, a reuni?o do povo de Deus e o próprio povo de Deus. ? o conjunto dos verdadeiros crist?os de todos os tempos; os que se arrependeram e foram perdoados, justificados e adotados mediante a fé em Jesus. Reúne pessoas de todas as ra?as, de todas as dist?ncias, de todas as nacionalidades, de todas as culturas, de todos os gostos e propens?es, de todas as camadas da sociedade, de todos os temperamentos.Cremos que Jesus é o proprietário da igreja e que, portanto, n?o podemos associá-la ao nome de uma pessoa humana, por mais célebre que seja esta pessoa. Jesus é a cabe?a da igreja. Somente ele deve ser honrado pelo que fez e continua a fazer por ela e através dela. Além de ser o proprietário, Jesus também é o protetor da igreja. Por isso, ela é forte, n?o em si mesma, mas em Cristo.Referências bíblicas: Mt 16:18; 1 Co 3:6-13, 11:3; 2 Co 6:16; Ef 3:14-15, 5:23; Fp 3:20; Hb 13:14; Ap 19:7-8.24) A mortalidade da alma Nós cremos na mortalidade da alma. Entendemos que é claro o ensino bíblico de que o ser humano n?o tem uma alma, mas é uma alma. A Bíblia enxerga o ser humano em sua totalidade, sendo que, quando ele morre, vai à sepultura em sua totalidade (Jó 33:14, 18; Ec 9:5, 10; Sl 146:4). Isso significa que n?o existe vida humana extracorpórea. Jesus disse que é dos sepulcros que os mortos ressurgir?o (Jo 5:28). Sendo assim, depois da morte, n?o existe segunda chance: ou iremos ressuscitar para vida eterna, ou iremos ressuscitar para a morte eterna (Dn 12:2).Referências bíblicas: Gn 2:7,16-17, 3:19; Jó 33:14,18; Sl 104:29, 146:4; Pv 19:16; Ec 9:5,10, 12:7; Ez 18:4,20, 33:9; Dn 12:2; Jo 5:28; 1 Co 15:51-52; Tg 2:26.25) Os dias da crucifica??o e da ressurrei??o de Jesus Nós cremos que Jesus foi crucificado no dia 14 de abibe, numa quarta-feira, sepultado ao p?r-do-sol deste mesmo dia e ressuscitado no dia 17 de abibe, no sábado, momentos antes do p?r-do-sol. ? muito claro pela leitura dos evangelhos que Jesus foi traído e preso na mesma noite em que ceou com seus discípulos. O evangelho de Jo?o diz sobre essa noite: Faltava somente um dia para a Festa da Páscoa (13:1 – NTLH). Nessa noite, Jesus foi traído, preso e julgado pelo Sinédrio (cf. Mt 26:47-75; Mc 14:43-72; Lc 22:47-71; Jo 18:1-27), e, ao amanhecer, levado diante de Pilatos para também ser julgado (cf. Mc 15:1-15; Lc 23:1-25; Jo 18:28-19:16).Cristo esteve morto por três dias e três noites inteiras. No final do sábado, quando as mulheres foram ao sepulcro de Jesus, ele já havia ressuscitado (Mt 28:1,6). E, se ele ressuscitou no sábado, momentos antes do p?r-do-sol, para ter ficado três dias e três noites no cora??o da terra, temos de concordar que ele foi colocado no túmulo em uma quarta-feira, momentos antes do p?r-do-sol.Referências bíblicas: Mt 26:47-75, 28:1, 6; Mc 14:43-72, 15:1-15; Lc 22:47-71, 23:1-25; Jo 13:1, 18:1-28, 19:16.26) A segunda vinda de Cristo Nós cremos na segunda vinda de Cristo. Cremos que esse evento será literal (At 1:10, 11), pessoal (Jo 14:3; 1Ts 4:16a), visível (Mt 24:30a; Ap 1:7), glorioso (Mt 16:27; 24:30b; Cl 3:4) e súbito (Mt 24:44). Entendemos que a data da volta de Cristo já está certa, mas Deus n?o a revelou em sua palavra. Jesus deixou claro que apenas o Pai sabe o tempo exato desse evento. Disse, ainda, que n?o nos compete saber esta data, que o Pai reservou pela sua exclusiva autoridade (At 1:7).Referências bíblicas: Is 25:9; Dn 7:13; Zc 14:5; Ml 3:2-3; Mt 16:27, 24:3,17,30,37,39,42,44; Mc 13:26; Lc 21:27; Jo 14:3; At 1:10-11; 1 Co 1:7; Cl 3:4; 1 Ts 2:19, 4:15,16; 2 Ts 1:7, 10; Tt 2:13; Tg 5:7-8; 1 Pd 1:7; 2 Pd 1:16, 3:4, 12; 1 Jo 2:28; Jd 14; Ap 1:7.27) As ressurrei??es dos mortos Nós cremos em duas ressurrei??es: a dos justos e a dos injustos (Dn 12:2; Jo 5:28-29). Essas duas ressurrei??es distinguem-se também quanto ao tempo e aos propósitos. Cada uma ocorrerá no seu próprio tempo. A primeira marcará o início da bem-aventuran?a para os salvos. A segunda, por sua vez, marcará o início da desventura para os n?o-salvos. A Escritura afirma que há uma ordem: os que s?o de Cristo, ressuscitar?o por ocasi?o da sua segunda vinda (1 Co 15:33; 1 Ts 4:16), e os que n?o s?o de Cristo, mil anos depois da ressurrei??o dos justos (Ap 20:5).Referências bíblicas: Jó 19:25-27; Sl 16:8-11, 49:14-15, 73:24; Is 26:19; Dn 12:2; Mt 16:21; Mc 10:34; Lc 9:22; Jo 5:28-29, 6:39-40; At 2:24,32; 1 Co 15:3-4,20-24,33-50; 2 Co 5:1-4; 1 Ts 4:13-16; Ap 20:5.28) O milênio Nós cremos que o milênio terá início com a segunda vinda de Cristo e n?o será na terra, mas no céu. Foi para o céu, o lugar onde Deus está (Mt 6:9), que Jesus prometeu levar seus seguidores. ? só a partir da volta de Cristo que os salvos come?ar?o a reinar com ele (Ap 20:6). Primeiramente, durante o milênio, no céu; depois disto, na terra (Ap 21:1-2), onde o próprio Deus morará com os salvos (Ap 21:3).Cremos que, no início do milênio, Satanás será aprisionado e assim ficará, durante todo esse tempo (Ap 20:1-2). Ele estará circunstancialmente impedido de executar seus maldosos planos, porque, depois da volta do Senhor, a terra estará desolada e completamente vazia (Is 24:1). Após o retorno de Cristo, os salvos estar?o com o Senhor, no céu; os n?o-salvos mortos n?o ressuscitar?o (Ap 20:5), e os n?o-salvos vivos morrer?o (Jr 25:33). Mil anos no céu é o tempo de paz e de descanso que Deus reservou para aqueles que aceitaram a Jesus Cristo como Senhor e Salvador e a ele permaneceram leais até ao fim. E este é apenas o come?o da eternidade.Referências bíblicas: Is 24:1; Jr 25:33; Mt 6:9; Jo 14:1-3; 1 Co 15:33; 1 Ts 4:17; Ap 20:4-6, 21:1-3.29) O juízo final Cremos que, de acordo com a Bíblia, o juízo ocorre logo depois da morte física da pessoa: E, assim como aos homens está ordenado morrerem uma só vez, vindo, depois disto, o juízo (Hb 9:27). T?o logo morre, a pessoa já é, de imediato, julgada inocente ou culpada pelo justo Juiz. Se morreu com Cristo, a coroa da justi?a lhe está guardada, a qual o Senhor, reto juiz, lhe dará naquele dia (2 Tm 4:8a). Se ela morreu sem Cristo, está condenada, porque n?o creu no nome do único Filho de Deus (Jo 3:18).Todos conhecer?o o resultado concreto desse julgamento permanente e irrevogável, em momentos diferentes: os justos ressuscitados e os transformados, antes do início do milênio, e os ímpios, logo depois do final deste. Após o fim dos mil anos, todos os ímpios ser?o ressuscitados e postos em pé diante do grande trono branco (Ap 20:12a). Cristo, o Juiz, usará a sua própria palavra para julgá-los (Jo 12:49).Vale a pena frisar que, desse juízo final, far?o parte apenas os ímpios, pois, para os que est?o em Cristo, n?o há nenhuma senten?a de condena??o (Rm 8:1). Além disso, nessa época, estes já ter?o tomado parte da primeira ressurrei??o (Jo 5:24) e passado mil anos com o Senhor, nos céus (Ap 20:5b), quando também receber?o autoridade de julgar (Ap 20:4).Referências bíblicas: Ec 12:14; Mt 7:24-25; Jo 3:18, 5:24, 12:48-49; Rm 8:1; 2 Tm 4:1,8; Hb 9:27; Ap 20:4-5,12.30) A origem e a extin??o da maldade As Escrituras d?o como origem do mal a rebeli?o de um anjo que ocorreu no céu, numa época anterior ao pecado de Ad?o. Rebelando-se contra Deus, este anjo acabou por influenciar a ter?a parte dos anjos, com os quais foi expulso do céu por Deus (2 Pd 2:4; Jd 6; Ap 12:7-9), vindo para a terra. Aqui, já no ?den, Satanás enganou o primeiro casal, que também se tornou pecador, bem como toda a sua descendência (Rm 5:12). Estabeleceu-se, assim, o conflito entre o bem e o mal (Gn 3:15).Cremos que, de acordo com a Bíblia, para punir aqueles que pecam, Deus utiliza n?o a tortura, mas a morte (Lv 10:1-2; At 5:1-10). E isso é assim desde que ocorreu o primeiro pecado. A tortura n?o combina com a justi?a de Deus, um dos seus atributos. Sendo assim, Deus n?o os atormentará eternamente, mas os aniquilará, isto é, os destruirá totalmente. Isso significa que o mal n?o é eterno, porque teve princípio; e tudo que tem princípio tem fim.Referências bíblicas: Gn 3; Jó 1:1; Is 14:11-19; Ez 28; Mt 4:1-11, 12:29; Rm 5:12; Ef 6:10-17; 2 Pd 2:4; Jd 6; Ap 12:7-9, 20:2.31) A nova terra, o lar dos remidosCremos que, após serem aniquilados os que se op?em a Deus, haverá um novo céu e uma nova terra, pois o primeiro céu e a primeira terra passar?o (Ap 21:1). Ent?o, a muito antiga promessa divina de renova??o do presente sistema de coisas se cumprirá plenamente (2 Pd 3:1-13). Esta terra, que fora amaldi?oada por Deus e sujeita por ele à vaidade (Rm 8:20), no princípio, em raz?o do pecado do ser humano, agora será renovada e purificada de toda impureza e totalmente redimida do cativeiro da corrup??o (Rm 8:21).Os salvos viver?o na nova terra, n?o por algum tempo, mas para sempre, porque esta se tornará a sua eterna morada. Ter?o perfeita e profunda comunh?o com Deus, que vai habitar e comungar com eles continuamente. Por esse tempo, a cidade santa, a nova Jerusalém, já terá descido do céu, da parte de Deus, para se tornar a sede do perfeito governo de Deus, aqui na terra (Ap 21:9-10).Referências bíblicas: Is 59:2; Jo 14:1-3; Rm 8:20-21; 2 Pd 3:1-13; Ap 21, 22:3.Affirming Pentecostal Church InternationalGroup idAPCIGroup nameAffirming Pentecostal Church InternationalTraditionApostolic PentecostalWikipedia Origin2010 as a LGBTS-affirming Apostolic (Oneness) Pentecostal groupIn communion withWebsite Source of creedal statement 10 December 2013Additional church documentsOur Doctrine There is only one GOD, who has manifested himself as Father in creation, the Son in Redemption, and the Holy Ghost in Regeneration…We affirm the original Apostolic teaching that Jesus was both fully human and fully divine, and is the fullness of the Godhead manifested in the flesh. Jesus was born of a virgin, lived a sinless life, had a miraculous ministry, died on the cross for the sins of all, rose from the dead, and will come again. (Deut. 6:4; Is 43:10-11, 45:21; Hosea 13:4; Mark 12:29; 1 Cor. 8:4-6; 1 Tim. 2:5; James 2:19; Is. 7:14; Matt. 1:23; Acts 10:38; 2 Cor. 5:21; Acts 2:31-32; John 1:1-5,14; John 10:30; Col. 1:19, 2-9; 2 Cor. 4:6; 1 Tim. 4:10; Titus 2:13)THE BIBLE?is the divinely inspired Word of GOD. It was written by men of old as the Holy Ghost moved on them. No contention is made for a perfect translation, and care should be given to understanding God’s Word as it was intended to be understood, by the original recipients, maintaining historical and cultural context.? (2 Tim. 3:16; Matt. 24:35)All HUMANITY has inherited a sinful nature resulting from the fall of Adam and Eve. In addition to this, every person has sinned of their own volition and is in need of a Savior.? (Ps. 51:5; Rom. 3:23)REDEMPTION?is a gift of God purchased by the death, burial, and resurrection of Jesus Christ. It is available to all, and is obtained through faith, grace, and obedience to the Word of God.The original Apostolic message calls for: Belief in Jesus Christ, Repentance, Water Baptism by full immersion in the name of Jesus Christ, and receiving the Baptism of the Holy Ghost with the initial evidence of speaking in other tongues.? (Jn. 3:3, 5; Mark 16:16-17, 38, 39; Acts 2:4, 38, 39; Acts 8:16; Acts 10:46, 48; Acts 19:5-6; Acts 22:16; 1 Cor. 14:5, 18; Rom. 8:9, 11, 15-16; Gal. 3:13; 5:4, 18; 1 Jn. 5:8; 1 Cor. 15:1-4; Heb. 9:22; Rom. 6:4, 6; Titus 3:5)HOLINESS is an ongoing process of separation from sin and growing closer to God and His will. We encourage every believer to live a life of modesty, moderation, honesty and morality. We are to flee sin in pursuit of God’s righteousness in our lives.? (Heb. 12:1; Rom. 8:5-14; 1 Peter 1:15-16; 1 Thess. 5:22; 2 Cor. 6:17; 1 Jn. 2:15; Gal. 2:20)Those who have responded to the Word of God, not only as believers, but as doers, make up the CHURCH of Jesus Christ. The church is also known as the Bride of Christ and bears His Name in covenant relationship. Jesus, not any other individual or entity, shall determine who is His bride.? (1 Tim. 3:15; Eph. 5:27; 1 Peter 2:9; Jn 3:3, 5; Rev. 21:2; Acts 15:14; 1 Peter 1:15-16; 1 Thess. 5:22; 2 Cor. 6:17; 1 Jn. 2:15; Rom. 8:7; Acts 2:38; 8:16; 10:48; 19:5; 22:16)We believe each believer should seek to excel in the GIFTS & FRUITS OF THE SPIRIT. The fruit of the Spirit is God’s work in the believer’s life. The Gifts of the Spirit are entrusted to the church for the duration of the church age. These gifts are governed by the parameters laid down in Scripture.? (Rom. 12:3-8; Gal. 5:22-23; Eph. 4:11-16; Luke 10:9; Mark 16:18; James 5:14-16; 1 Peter 2:24)We believe that GENDER & ORIENTATION?(gender, gender identity, and sexual orientation) are irrelevant to our relationship with God. In God’s eyes, both in Christ’s body and in Heaven, there is neither male nor female. We believe that God is no respecter of persons in the forming of marriages. We believe God’s ideal for sexual expression is that it be between only two people, both of lawful age, both fully consenting, unrelated, and united by love in marriage.? (Gal. 3:28; Mark 12:25)In regard to LAST THINGS, scripture teaches that Jesus will return for His church. We also believe that there will be a seven-year tribulation during which time the anti-Christ will be revealed. Following the Great tribulation, the Battle of Armageddon will be fought, which will culminate in Christ’s victory over Satan. Thus begins Christ’s one-thousand year Earthly reign of peace. This millennial reign will end with the judgment of the human race and the assignment of all people to their eternal reward or punishment.? (Rom. 2:4-8; 14:12; 1 Cor. 3:13-15; Matt. 24; 1 Cor. 15:51-52; 1 Thess. 4:13-17; Rev. 7:14; 16:16; 1 Jn. 2:18; 2 Thess. 2:3-4; Rev. 19:1 ? 22:7)Africa Evangelical Presbyterian ChurchGroup idAEPCGroup nameAfrica Evangelical Presbyterian ChurchTraditionPresbyterianWikipedia OriginIn communion withOrthodox Presbyterian ChurchPresbyterian Church in KoreaPresbyterian Church in AmericaWorld Reformed FellowshipWebsiteSource of creedal statement 11 December 2013Additional church documentsApostles’ Creed XE "Apostles’ Creed" Westminster Confession of Faith (1646) XE "Westminster Confession of Faith (1646)"Westminster Shorter Catechism (1646-7) XE "Westminster Shorter Catechism (1646-7)"Westminster Larger Catechism (1647) XE "Westminster Larger Catechism (1647)"The Alliance (The Christian and Missionary Alliance)Group idC&MAGroup nameThe Alliance (The Christian and Missionary Alliance)TraditionWikipedia Origin1887 by Rev. Albert Benjamin Simpson as two parachurch organizations:Christian AllianceEvangelical Missionary Alliance1897 organizations merged; mid-20th century became a denominationIn communion withWebsite Source of creedal statement 4 December 2013Additional church documentsOur Statement of FaithThere is one God, who is infinitely perfect, existing eternally in three persons: Father, Son, and Holy Spirit.Jesus Christ is the true God and the true man. He was conceived by the Holy Spirit and born of the virgin Mary. He died upon the cross, the Just for the unjust, as a substitutionary sacrifice, and all who believe in Him are justified on the ground of His shed blood. He arose from the dead according to the Scriptures. He is now at the right hand of Majesty on high as our great High Priest. He will come again to establish His kingdom, righteousness and peace.The Holy Spirit is a divine person, sent to indwell, guide, teach, empower the believer, and convince the world of sin, of righteousness, and of judgment.The Old and New Testaments, inerrant as originally given, were verbally inspired by God and are a complete revelation of His will for the salvation of men. They constitute the divine and only rule of Christian faith and practice.Man was originally created in the image and likeness of God: he fell through disobedience, incurring thereby both physical and spiritual death. All men are born with a sinful nature, are separated from the life of God, and can be saved only through the atoning work of the Lord Jesus Christ. The portion of the unrepentant and unbelieving is existence forever in conscious torment; and that of the believer, in everlasting joy and bliss.Salvation has been provided through Jesus Christ for all men; and those who repent and believe in Him are born again of the Holy Spirit, receive the gift of eternal life, and become the children of God.It is the will of God that each believer should be filled with the Holy Spirit and be sanctified wholly, being separated from sin and the world and fully dedicated to the will of God, thereby receiving power for holy living and effective service. This is both a crisis and a progressive experience wrought in the life of the believer subsequent to conversion.Provision is made in the redemptive work of the Lord Jesus Christ for the healing of the mortal body. Prayer for the sick and anointing with oil are taught in the Scriptures and are privileges for the Church in this present age.The Church consists of all those who believe on the Lord Jesus Christ, are redeemed through His blood, and are born again of the Holy Spirit. Christ is the Head of the Body, the Church, which has been commissioned by Him to go into all the world as a witness, preaching the gospel to all nations. The local church is a body of believers in Christ who are joined together for the worship of God, for edification through the Word of God, for prayer, fellowship, the proclamation of the gospel, and observance of the ordinances of Baptism and the Lord’s Supper.There shall be a bodily resurrection of the just and of the unjust; for the former, a resurrection unto life; for the latter, a resurrection unto judgment.The second coming of the Lord Jesus Christ is imminent and will be personal, visible, and premillennial. This is the believer’s blessed hope and is a vital truth which is an incentive to holy living and faithful service.American Catholic Church in the United StatesGroup idACCUSGroup nameAmerican Catholic Church in the United StatesTraditionOld CatholicWikipedia Origin1999 by The Most Reverend Lawrence J. Harms, D.D.In communion withWebsite Source of creedal statementAdditional church documentsACCUS canon law, official statementsAmerican Heritage GirlsGroup idGroup nameAmerican Heritage GirlsTraditionWikipedia Origin1995 split from Girl ScoutsIn communion withWebsite Source of creedal statement 7 December 2013Additional church documentsStatement of Faith applies to all American Heritage Girls’ Charter Organizations, Adult Members and Adult Leaders. "We believe that there is One Triune God – Father, Jesus Christ, His one and only Son; and the Holy Spirit – Creator of the universe and eternally existent. We believe the Holy Scriptures (Old and New Testaments) to be the inspired and authoritative Word of God. We believe each person is created in His image for the purpose of communing with and worshipping God. We believe in the ministry of the Holy Spirit, Who enables us to live godly lives. We believe that each individual is called to love the Lord our God with all our heart, mind, soul and strength; and to love our neighbors as ourselves. We believe God calls us to lives of purity, service, stewardship and integrity." Clarity is further provided to the following terms: Purity- God calls us to lives of holiness, being pure of heart, mind, word and deed. We are to reserve sexual activity to the sanctity of marriage; a lifelong commitment before God between a man and a woman. Service- God calls us to become responsible members of our community and the world through selfless acts that contribute to the welfare of others. Stewardship- God calls us to use our God given time, talents and money wisely. Integrity- God calls us to live moral lives that demonstrate an inward motivation to do what is right, regardless of the cost. American National Catholic ChurchGroup idANCCGroup nameAmerican National Catholic ChurchTraditionWikipediaOrigin2009In communion withLineage of Roman Catholic Bishop Carlos Duarte-Costa of BrazilWebsite Source of creedal statement 4 December 2013Additional church documentsBeliefsNicene Creed XE "Nicene Creed:text" We believe in one God,the Father, the Almighty,maker of heaven and earth,of all that is seen and unseen.We believe in one Lord, Jesus Christ,the only Son of God,eternally begotten of the Father,God from God, Light from Light,true God from true God,begotten, not made, one in Being with the Father.Through him all things were made.For us and for our salvationhe came down from heaven:by the power of the Holy Spirithe was born of the Virgin Mary, and became man.For our sake he was crucified under Pontius Pilate,he suffered, died, and was buried.On the third day he rose againin fulfillment of the Scriptures;he ascended into heavenand is seated at the right hand of the Father.He will come again in glory to judge the living and the dead,and his kingdom will have no end.We believe in the Holy Spirit, the Lord, the giver of life,who proceeds from the Father and the Son.With the Father and the Son he is worshiped and glorified.He has spoken through the Prophets.We believe in one holy catholic and apostolic Church.We acknowledge one baptism for the forgiveness of sins.We look for the resurrection of the deadand the life of the world to come. Amen.Ordained MinistryThe ANCC embraces the traditional threefold ministry of bishops, priests and deacons. While the church firmly believes that church governance and ministry is the responsibility of all the faithful, it is also recognized that some within the church are called to sacramental ministry through the Sacrament of Holy Orders. These individuals are not superior in any way, they are called by God to be examples of holiness and have a special role in the sacramental life of the church.Clerical CelibacyThe clergy of the ANCC are not required to take a vow of celibacy. Like the apostles and the early church, our clergy are permitted to marry and have families of their own. For this reason our clergy understand firsthand the joys and struggles that come with the Sacrament of Matrimony.Women PriestsA vocation is a calling by God. The ANCC believes that the call to ordained ministry is not limited by gender. Women may be ordained to the priesthood and episcopal office of bishop within the ANCC.Gay and Lesbian InclusivenessAll respected contemporary understanding of homosexuality tells us that sexual orientation is an inherent aspect of personal identity. We believe that some of God’s children are gay and lesbian because God has seen it fit to create them as such. All of God’s creation is good and as such we welcome our gay and lesbian brothers and sisters in the fullness of the life of the church. Sacramental limitations on marriage and ordination are rejected. As such, we joyfully unite same sex couples in the Sacrament of Matrimony and ordain qualified gays and lesbians called by God.PapacyThe pope, as bishop of Rome, holds a special historical office and has the distinction of being “first among equals” of the world’s bishops. Because of this status, we have great respect for the bishop of Rome and the church prays for him. This is why we adhere to the belief of the early undivided church. Like the early church, we do not believe that the pope is infallible or holds universal jurisdiction over the Church.Congregational ModelThe ANCC embraces a “congregational model” of governance. Local parish communities maintain autonomy in their governance and function. A common set of standards for acceptance into ordained ministry for clergy is maintained across the church. Parish communities adhere to a core set of basic policies. The presiding bishop of the church is elected by the ordained and lay representatives at the General Convention. S/he does not serve for life and must be reelected to continue to hold office. The presiding bishop serves in an important teaching capacity and serves as the voice of church. The presiding bishop also exercises the important sacramental functions of the Office of Bishop and is entrusted with the responsibility of ordaining qualified candidates to the diaconate and priesthood. American Rescue WorkersGroup idARWGroup nameAmerican Rescue WorkersTraditionSalvation ArmyWikipedia Origin1882 split from The Salvation Army by Thomas E. MooreIn communion withWebsite Source of creedal statement 6 December 2013Additional church documentsAmerican Rescue Workers Articles of ReligionWe believe in one Supreme God, who is "from everlasting to everlasting," who is infinitely perfect, benevolent and wise, who is omnipotent, omnipresent, and omnicient, and who is the Creator and Ruler of heaven and earth. We believe in a Triune God-the Father, the Son, and the Holy Spirit. We believe these three Persons are one, and while separate in office, are undivided in essence, co-equal in power and glory, and that all men everywhere ought to worship and serve this Triune God.We believe the contents of the Bible to have been given by inspiration of God, and the Scriptures form the divine rule of all true, godly faith and Christian practice.We believe that our first parents were created without sin, but by listening to the tempter and obeying his voice fell from grace and lost their purity and peace and that in consequences of their disobedience and fall all men have become sinful by propensity and are consequently exposed to the wrath of God.We believe that Jesus Christ , the only begotten Son of God, by the sacrifice of His life, made an atonement for all men, and that whosoever will call upon Him and accept His overtures of grace may be saved.We believe that in order to be saved that it is necessary (a) to repent toward God, (b) to believe with the heart in Jesus Christ, and (c) to become regenerated through the operation of the Holy Spirit.We believe that the Holy Spirit gives to each person thus saved the inward witness of acceptance by God. We believe that the Scriptures teach and urge all Christians to be cleansed in heart from inbred sin, so that they may walk uprightly and "serve Him without fear in holiness, and righteousness before Him all the days of our lives."We believe the soul shall never die: and that we shall be raised again; that the world shall be judged by God, and that the punishment of the wicked will be eternal and the joy and reward of the righteousness will be everlasting before the throne of God.American Unitarian ConferenceGroup idAUCGroup nameAmerican Unitarian ConferenceTraditionUnitarianWikipedia Origin2000 split by Unitarian Universalists from the Unitarian Universalist AssociationIn communion withWebsite Source of creedal statement 5 December 2013Additional church documentsyesPrinciplesReligious Principles1. God’s presence is made known in a myriad of ways. Religion should promote a free and responsible search for truth, meaning, communion and love.2. Reason is a gift from God. Religion should embrace reason and its progeny, including the scientific enterprise which explores God’s creation.3. Free will is a gift from God. Religion should assist in the effort to find a path that exercises that gift in a responsible, constructive and ethical manner.4. Conscious of the complexity of creation, of the limits of human understanding and of humanity’s capacity for evil in the name of religion, we hold that humility, religious tolerance and freedom of conscience should be a central part of any religious experience.5. Religious experience is most fulfilling in the context of a tradition. Our religious tradition is the Unitarian tradition, which emphasizes the importance of reason in religion, tolerance and the unity of God.6. Revelation is ongoing. Religion should draw inspiration not only from its own tradition but from other religious traditions, philosophy and the arts. Although paying due regard for the hard lessons learned in the past and to the importance of religious tradition, religion should not be stagnant but should employ reason and religious experience to evolve in a constructive, enlightened and fulfilling way.7. Conscious of the spiritual and material needs of our fellow men and women, the evil they may be subjected to and the tragedies they may endure, works of mercy and compassion should be a part of any religious experience.?Governance Principles1. All persons were created equal before God. The AUC shall not discriminate against anyone except on the basis of character, qualifications or merit.2. The AUC believes that separation of church and state is an important principle. Thus the AUC will not engage in political, policy or lobbying activity and make no political, policy or lobbying declarations except in narrow instances where government is directly affecting religious practice.3. Being an association of free churches, each member church shall have the right to call or ordain any person it so chooses to the ministry based on its own criteria. The duties and responsibilities of the clergy shall be determined by each member church. The AUC shall maintain a list of associated ordained clergy.4. Ministers shall have the right to associate with the American Unitarian Conference by using the AUC name as part of his or her title or otherwise once called or ordained unless that right is specifically revoked by the Board of the AUC. The only grounds for revoking this right of association are actions or statements inconsistent with the statement of religious principles of the AUC or actions or statements inconsistent with the AUC governance principles.5. A member congregation shall have the right to use the name of the American Unitarian Conference as part of its name or otherwise once chartered by the AUC unless that right is specifically revoked by the Board of the AUC. The only grounds for revoking this right of association are actions or statements inconsistent with the statement of religious principles of the AUC or actions or statements inconsistent with the AUC governance principles.6. Whether or not a congregation employs clergy shall not affect the standing of a congregation within the AUC.Ancient Church of the East aka Ancient Holy Apostolic Catholic Church of the EastGroup idGroup nameAncient Church of the EastTraditionPatriarchate of Seleucia-Ctesiphon – Church of the EastWikipedia Origin1964 split from Assyrian Church of the EastIn communion withWebsite Source of creedal statement 6 December 2013Additional church documentsNicene Creed XE "Nicene Creed" Anglican Catholic ChurchGroup idACCGroup nameAnglican Catholic Church previously known as Anglican Church in North AmericaTraditionAnglo-CatholicWikipedia Origin1977 split from Anglican Church of Canada and Protestant Episcopal Church in the United States of AmericaIn communion withAnglican Province of Christ the KingUnited Episcopal Church of North AmericaWebsiteSource of creedal statement 6 December 2013Additional church documentsThe Affirmation of St. Louis (1977) XE "Affirmation of St. Louis (1977):text" )IntroductionThe Continuation of AnglicismWe affirm that the Church of our fathers, sustained by the most Holy Trinity, lives yet, and that we, being moved by the Holy Spirit to walk only in that way, are determined to continue in the Catholic Faith, Apostolic Order, Orthodox Worship and Evangelical Witness of the traditional Anglican Church, doing all things necessary for the continuance of the same. We are upheld and strengthened in this determination by the knowledge that many provinces and dioceses of the Anglican Communion have continued steadfast in the same Faith, Order, Worship and Witness, and that they continue to confine ordination to the priesthood and the episcopate to males. We rejoice in these facts and we affirm our solidarity with these provinces and dioceses. The Dissolution of Anglican and Episcopal Church StructureWe affirm that the Anglican Church of Canada and the Protestant Episcopal Church in the United States of America, by their unlawful attempts to alter Faith, Order and Morality (especially in their General Synod of 1975 and General Convention of 1976), have departed from Christ's One, Holy, Catholic and Apostolic Church.The Need to Continue Order in the ChurchWe affirm that all former ecclesiastical governments, being fundamentally impaired by the schismatic acts of lawless Councils, are of no effect among us, and that we must now reorder such godly discipline as may strengthen us in the continuation of our common life and witness. The Invalidity of Schismatic Authority We affirm that the claim of any such schismatic person or body to act against any Church member, clerical or lay, for his witness to the whole Faith is with no authority of Christ's true Church, and any such inhibition, deposition or discipline is without effect and is absolutely null and void. The Need for Principles and a Constitution We affirm that fundamental principles (doctrinal, moral, and constitutional) are necessary for the present, and that a Constitution (redressing the defects and abuses of our former governments) should be adopted, whereby the Church may be soundly continued. The Continuation of Communion with Canterbury We affirm our continued relations of communion with the See of Canterbury and all faithful parts of the Anglican Communion. WHEREFORE, with a firm trust in Divine Providence, and before Almighty God and all the company of heaven, we solemnly affirm, covenant and declare that we, lawful and faithful members of the Anglican and Episcopal Churches, shall now and hereafter continue and be the unified continuing Anglican Church in North America, in true and valid succession thereto.Fundamental PrinciplesIn order to carry out these declarations, we set forth these fundamental Principles for our continued life and witness. PrefaceIn the firm conviction that "we shall be saved through the grace of the Lord Jesus Christ," and that "there is no other name under heaven given among men by which we must be saved," and acknowledging our duty to proclaim Christ's saving Truth to all peoples, nations and tongues, we declare our intention to hold fast the One, Holy, Catholic and Apostolic Faith of God.We acknowledge that rule of faith laid down by St. Vincent of Lerins: "Let us hold that which has been believed everywhere, always and by all, for that is truly and properly Catholic." I. Principles of DoctrineNature of the ChurchWe gather as people called by God to be faithful and obedient to Him. As the Royal Priestly People of God, the Church is called to be, in fact, the manifestation of Christ in and to the world. True religion is revealed to man by God. We cannot decide what is truth, but rather (in obedience) ought to receive, accept, cherish, defend and teach what God has given us. The Church is created by God, and is beyond the ultimate control of man. The Church is the Body of Christ at work in the world. She is the society of the baptized called out from the world: In it, but not of it. As Christ's faithful Bride, she is different from the world and must not be influenced by it. The Essentials of Truth and OrderWe repudiate all deviation of departure from the Faith, in whole or in part, and bear witness to these essential principles of evangelical Truth and apostolic Order: Holy ScripturesThe Holy Scriptures of the Old and New Testaments as the authentic record of God's revelation of Himself, His saving activity, and moral demands - a revelation valid for all men and all time. The CreedsThe Nicene Creed XE "Nicene Creed" as the authoritative summary of the chief articles of the Christian Faith, together with the "Apostles' Creed XE "Apostles’ Creed" , and that known as the Creed of St. Athanasius XE "Athanasian Creed" to be "thoroughly received and believed" in the sense they have had always in the Catholic Church. TraditionThe received Tradition of the Church and its teachings as set forth by "the ancient catholic bishops and doctors," and especially as defined by the Seven Ecumenical Councils of the undivided Church, to the exclusion of all errors, ancient and modern. SacramentsThe Sacraments of Baptism, Confirmation, the Holy Eucharist, Holy Matrimony, Holy Orders, Penance and Unction of the Sick, as objective and effective signs of the continued presence and saving activity of Christ our Lord among His people and as His covenanted means for conveying His grace. In particular, we affirm the necessity of Baptism and the Holy Eucharist (where they may be had) -- Baptism as incorporating us into Christ (with its completion in Confirmation as the "seal of the Holy Spirit"), and the Eucharist as the sacrifice which unites us to the all-sufficient Sacrifice of Christ on the Cross and the Sacrament in which He feeds us with His Body and Blood. Holy OrdersThe Holy Orders of bishops, priests and deacons as the perpetuation of Christ's gift of apostolic ministry to His Church, asserting the necessity of a bishop of apostolic succession (or priest ordained by such) as the celebrant of the Eucharist - these Orders consisting exclusively of men in accordance with Christ's Will and institution (as evidenced by the Scriptures), and the universal practice of the Catholic Church. DeaconessesThe ancient office and ministry of Deaconesses as a lay vocation for women, affirming the need for proper encouragement of that office. Duty of BishopsBishops as Apostles, Prophets, Evangelists, Shepherds and Teachers, as well as their duty (together with other clergy and the laity) to guard and defend the purity and integrity of the Church's Faith and Moral Teaching. The Use of Other FormulaeIn affirming these principles, we recognize that all Anglican statements of faith and liturgical formulae must be interpreted in accordance with them. Incompetence of Church Bodies to Alter TruthWe disclaim any right or competence to suppress, alter or amend any of the ancient Ecumenical Creeds and definitions of Faith, to set aside or depart from Holy Scripture, or to alter or deviate from the essential pre-requisites of any Sacrament. Unity with Other BelieversWe declare our firm intention to seek and achieve full sacramental communion and visible unity with other Christians who "worship the Trinity in Unity, and Unity in Trinity," and who hold the Catholic and Apostolic Faith in accordance with the foregoing principles. II. Principles of MoralityThe conscience, as the inherent knowledge of right and wrong, cannot stand alone as a sovereign arbiter of morals. Every Christian is obligated to form his conscience by the Divine Moral Law and the Mind of Christ as revealed in Holy Scriptures, and by the teaching and Tradition of the Church. We hold that when the Christian conscience is thus properly informed and ruled, it must affirm the following moral principles: Individual ResponsibilityAll people, individually and collectively, are responsible to their Creator for their acts, motives, thoughts and words, since "we must all appear before the judgment seat of Christ . . ." Sanctity of Human LifeEvery human being, from the time of his conception, is a creature and child of God, made in His image and likeness, an infinitely precious soul; and that the unjustifiable or inexcusable taking of life is always sinful. Man's Duty to GodAll people are bound by the dictates of the Natural Law and by the revealed Will of God, insofar as they can discern them. Family LifeThe God-given sacramental bond in marriage between one man and one woman is God's loving provision for procreation and family life, and sexual activity is to be practiced only within the bonds of Holy Matrimony. Man as SinnerWe recognize that man, as inheritor of original sin, is "very far gone from original righteousness," and as a rebel against God's authority is liable to His righteous judgment. Man and God's GraceWe recognize, too, that God loves His children and particularly has shown it forth in the redemptive work of our Lord Jesus Christ, and that man cannot be saved by any effort of his own, but by the Grace of God, through repentance and acceptance of God's forgiveness. Christian's Duty to be MoralWe believe, therefore, it is the duty of the Church and her members to bear witness to Christian Morality, to follow it in their lives, and to reject the false standards of the world. III. Constitutional PrinciplesIn the constitutional revision which must be undertaken, we recommend, for the consideration of continuing Anglicans, the following: Retain the Best of Both ProvincesThat the traditional and tested features of the Canadian and American ecclesiastical systems be retained and used in the administration of the continuing Church. Selection of BishopsThat a non-political means for selection of bishops be devised.Tripartite SynodThat the Church be generally governed by a Holy Synod of three branches (episcopal, clerical and lay), under the presidency of the Primate of the Church.Scriptural Standards for the MinistryThat the apostolic and scriptural standards for the sacred Ministry be used for all orders of Ministers.Concurrence of all Orders for DecisionsThat the Constitution acknowledge the necessity of the concurrence of all branches of the Synod for decisions in all matters, and that extraordinary majorities be required for the favorable consideration of all matters of importance. Re-establishment of DisciplineThat the Church re-establish an effective permanent system of ecclesiastical courts for the defense of the Faith and the maintenance of discipline over all her members. Constitutional Assembly to be CalledThat our bishops shall call a Constitutional Assembly of lay and clerical representatives of dioceses and parishes to convene at the earliest appropriate time to draft a Constitution and Canons by which we may be unified and governed, with special reference to this Affirmation, and with due consideration to ancient Custom and the General Canon Law, and to the former law of our provinces. Interim ActionIn the meantime, trusting in the everlasting strength of God to carry us through all our trials, we commend all questions for decision to the proper authorities in each case: Episcopal, diocesan, and parochial, encouraging all the faithful to support our witness as subscribers to this Affirmation, and inviting all so doing to share our fellowship and the work of the Church.IV. PRINCIPLES OF WORSHIPPrayer Book - The Standard of WorshipIn the continuing Anglican Church, the Book of Common Prayer is (and remains) one work in two editions: The Canadian Book of 1962 and the American Book of 1928. Each is fully and equally authoritative. No other standard for worship exists. Certain Variances PermittedFor liturgical use, only the Book of Common Prayer and service books conforming to and incorporating it shall be used.V. PRINCIPLES OF ACTIONIntercommunion with other Apostolic ChurchesThe continuing Anglicans remain in full communion with the See of Canterbury and with all other faithful parts of the Anglican Communion, and should actively seek similar relations with all other Apostolic and Catholic Churches, provided that agreement in the essentials of Faith and Order first be reached. Non-Involvement with Non-Apostolic GroupsWe recognize that the World Council of Churches, and many national and other Councils adhering to the World Council, are non-Apostolic, humanist and secular in purpose and practice, and that under such circumstances, we cannot be members of any of them. We also recognize that the Consultation of Church Union (COCU) and all other such schemes, being non-Apostolic and non-Catholic in their present concept and form, are unacceptable to us, and that we cannot be associated with any of them. Need for Sound Theological TrainingRe-establishment of spiritual, orthodox and scholarly theological education under episcopal supervision is imperative, and should be encouraged and promoted by all in authority; and learned and godly bishops, other clergy and lay people should undertake and carry on that work without delay. Financial AffairsThe right of congregations to control of their temporalities should be firmly and constitutionally recognized and protected. Administrative MattersAdministration should, we believe, be limited to the most simple and necessary acts, so that emphasis may be centered on worship, pastoral care, spiritual and moral soundness, personal good works, and missionary outreach, in response to God's love for us. The Church as Witness to TruthWe recognize also that, as keepers of God's will and truth for man, we can and ought to witness to that will and truth against all manifest evils, remembering that we are as servants in the world, but God's servants first. Pensions and InsuranceWe recognize our immediate responsibility to provide for the establishment of sound pension and insurance programs for the protection of the stipendiary clergy and other Church Workers. Legal DefenseWe recognize the immediate need to coordinate legal resources, financial and professional, for the defense of congregations imperiled by their stand for the Faith, and commend this need most earnestly to the diocesan and parochial authorities. Continuation, Not InnovationIn this gathering witness of Anglicans and Episcopalians, we continue to be what we are. We do nothing new. We form no new body, but continue as Anglicans and Episcopalians. NOW, THEREFORE, deeply aware of our duty to all who love and believe the Faith our Fathers, of our duty to God, who alone shall judge what we do, we make this Affirmation. Before God, we claim our Anglican/Episcopal inheritance, and proclaim the same to the whole Church, through Jesus Christ our Lord, to whom, with the Father and the Holy Ghost, be all honor and glory, world without end. Amen.Nicene Creed XE "Nicene Creed" Apostles’ Creed XE "Apostles’ Creed" Creed of St. Athanasius XE "Athanasian Creed" Anglican Church in AmericaGroup idACAGroup nameAnglican Church in AmericaTraditionContinuing AnWikipedia Origin1991 after negotiations between ACC Anglican Catholic Church and AEC American Episcopal Church failed to overcome disunity in the Continuing Anglican movementIn communion withTAC Traditional Anglican CommunionWebsite Source of creedal statement 6 December 2013Additional church documentsYesThe Affirmation of St. Louis (1977) XE "Affirmation of St. Louis (1977)" )Nicene Creed XE "Nicene Creed" Apostles’ Creed XE "Apostles’ Creed" Creed of St. Athanasius XE "Athanasian Creed" Anglican Church in Aotearoa, New Zealand and Polynesia Group idGroup nameAnglican Church in Aotearoa, New Zealand andTraditionAnglicanWikipedia Origin1814 arrival of Anglican missionariesIn communion withAnglican CommunionWebsite Source of creedal statementAdditional church documentsNicene Creed XE "Nicene Creed" Apostles’ Creed XE "Apostles’ Creed" Anglican Church in Central America aka Iglesia Anglicana de la Region Central de AmericaGroup idIARCAGroup nameIglesia Anglicana de la Region Central de America aka Anglican Church in Central AmericaTraditionAnglicanWikipedia OriginPrimary US Episcopal influence; English Anglican influence more limitedIn communion withAnglican CommunionWebsiteSource of creedal statementAdditional church documentsNicene Creed XE "Nicene Creed" Apostles’ Creed XE "Apostles’ Creed" Anglican Church in North AmericaGroup idGroup nameTraditionWikipediaOriginIn communion withWebsiteSource of creedal statementAdditional church documentsAnglican Church of Australia Group idGroup nameAnglican Church of AustraliaTraditionAnglicanWikipedia Origin1787 settlement included chaplaincyKnown as Church of England in Australia and Tasmania1981 renamed Anglican Church of AustraliaIn communion withAnglican CommunionWebsite Source of creedal statementAdditional church documentsNicene Creed XE "Nicene Creed" Apostles’ Creed XE "Apostles’ Creed" Anglican Church of Burundi Group idGroup nameTraditionWikipediaOriginIn communion withWebsiteSource of creedal statementAdditional church documentsAnglican Church of Canada Group idGroup nameTraditionWikipediaOriginIn communion withWebsiteSource of creedal statementAdditional church documentsAnglican Church of IndiaGroup idGroup nameTraditionWikipediaOriginIn communion withWebsiteSource of creedal statementAdditional church documentsAnglican Church of Kenya Group idGroup nameTraditionWikipediaOriginIn communion withWebsiteSource of creedal statementAdditional church documentsAnglican Church of Korea Group idGroup nameTraditionWikipediaOriginIn communion withWebsiteSource of creedal statementAdditional church documentsAnglican Church of Mexico Group idGroup nameTraditionWikipediaOriginIn communion withWebsiteSource of creedal statementAdditional church documentsAnglican Church of Papua New Guinea Group idGroup nameTraditionWikipediaOriginIn communion withWebsiteSource of creedal statementAdditional church documentsAnglican Church of Southern Africa Group idGroup nameTraditionWikipediaOriginIn communion withWebsiteSource of creedal statementAdditional church documentsAnglican Church of Tanzania Group idGroup nameTraditionWikipediaOriginIn communion withWebsiteSource of creedal statementAdditional church documentsAnglican Church of the Southern Cone of America Group idGroup nameTraditionWikipediaOriginIn communion withWebsiteSource of creedal statementAdditional church documentsAnglican CommunionGroup idGroup nameAnglican CommunionTraditionCatholic AnglicanWikipedia OriginBetween 156 AD and 314 AD British Isles Christianized1538 separated from Latin Catholic Church;1555 reunited with Latin Catholic Church1570 separated from Latin Catholic ChurchIn communion withAnglican Church in Aotearoa, New Zealand and Polynesia Anglican Church of Australia Anglican Church of Bermuda (extraprovincial)Anglican Church of Burundi Anglican Church of Canada Anglican Church of Kenya Anglican Church of Korea Anglican Church of MexicoAnglican Church of Papua New Guinea Anglican Church of Southern Africa Anglican Church of Tanzania Anglican Church of the Southern Cone of America Church in the Province of the West IndiesChurch in Wales Church of Bangladesh Church of Ceylon (extraprovincial)Church of England Church of Ireland Church of Nigeria Church of North India Church of Pakistan Church of South India Church of the Province of Central Africa Church of the Province of MelanesiaChurch of the Province of Myanmar Church of the Province of Rwanda Church of the Province of South East Asia Church of the Province of the Indian Ocean Church of the Province of West Africa Church of Uganda Episcopal Church in Jerusalem and the Middle East Episcopal Church in the Philippines Episcopal Church of the Sudan Episcopal Church of the United States of America Hong Kong Sheng Kung Hui (Hong Kong Anglican Church (Episcopal)) Iglesia Anglicana de la Region Central America (Anglican Church in the Central Region of America) Iglesia Episcopal de Cuba (Episcopal Church of Cuba) (under a metropolitan council)Igreja Episcopal Anglicana do Brasil (Anglican Episcopal Church of Brazil) Lusitanian Catholic Apostolic Evangelical Church (extraprovincial)Malabar Independent Syrian ChurchMalankara Mar Thoma Syrian ChurchNippon Sei Ko Kai (Japan) Old Catholic Churches of the Union of UtrechtParish of the Falkland Islands (extraprovincial)Philippine Independent Church aka Aglipayan ChurchProvince de L'Eglise Anglicane Du Congo (Province of the Anglican Church of Congo) Scandinavian Lutheran Churches of the Porvoo CommunionScottish Episcopal Church Spanish Reformed Episcopal Church (extraprovincial)Website Source of creedal statement 6 December 2013Additional church documentsyesThe Anglican Communion Covenant XE "Anglican Communion Covenant (2009)" Nicene Creed XE "Nicene Creed" Apostles’ Creed XE "Apostles’ Creed" Anglican Episcopal Church (USA)Group idGroup nameTraditionWikipediaOriginIn communion withWebsiteSource of creedal statementAdditional church documentsAnglican Episcopal Church of BrazilGroup idGroup nameTraditionWikipediaOriginIn communion withWebsiteSource of creedal statementAdditional church documentsAMiA: Anglican Mission in the AmericasGroup idGroup nameTraditionWikipediaOriginIn communion withWebsiteSource of creedal statementAdditional church documentsAnglican Orthodox ChurchGroup idGroup nameTraditionWikipediaOriginIn communion withWebsiteSource of creedal statementAdditional church documentsAnglican Province of AmericaGroup idGroup nameTraditionWikipediaOriginIn communion withWebsiteSource of creedal statementAdditional church documentsAnglican Province of Christ the KingGroup idGroup nameTraditionWikipediaOriginIn communion withWebsiteSource of creedal statementAdditional church documentsAnglo-Lutheran Catholic Church aka The Augustana Catholic ChurchGroup idALCCGroup nameAnglo-Lutheran Catholic Churchpreviously ECCL Evangelical Community Church- Lutherannow The Augustana Catholic ChurchTraditionLutheranWikipedia Origin1997 out of Lutheran Church – Missouri SynodIn communion withPolicy of reunion with Catholic ChurchWebsite Source of creedal statement 4 December 2013Additional church documentsWhat We Believe?We believe in the One, Holy, Triune God, Father, Son and Holy Ghost. We believe that there is no other name under heaven given among men by which we must be saved, and that most holy name is Jesus, Lord of heaven and earth. We believe that only through Him is the full revelation of God given to man.We believe in the virginity of the Blessed Mary.We believe in the intercession the the Saints.We believe that the Holy Scriptures are the authentic record of God's revelation to man and is a revelation valid for all men and all time. In the Bible we have God's revelation of Himself, His saving activity, and moral demands. We believe that all scripture is given by inspiration of God.We affirm the Christian Faith as set forth in the Apostles' Creed XE "Apostles’ Creed" .We believe in the Holy Tradition of the Church as passed down by the early church fathers.We believe in the seven holy Sacraments; Baptism and Holy Eucharist are the two major sacraments. We believe them to be objective signs of Christ's continued presence and saving activity among us. We believe in the Holy Sacrifice of the Mass and that the bread and wine become the actual body and blood of Christ.We believe in God's gift of the apostolic ministry to His Church, asserting the necessity of a bishop in apostolic succession (or a priest ordained by such) as the celebrant of the Eucharist.Furthermore, we hold that the Holy Orders of Bishops, Priests and Deacons consist of ministers in accordance with Christ's Will and institution.We believe in the sanctity of human life, that life begins at the moment of conception. God gives life, it is not a matter of human choice.We believe it is the duty of the Church and it's members to bear witness to Christ's example, to follow it in their lives, and to reject the false standards of the world.In all matters of faith, we affirm Tradition and the Holy Bible as interpreted by the Holy Father, the Magisterium, and their appointed bishops to be our guides. Apostles’ Creed XE "Apostles’ Creed" Answers in GenesisGroup idAiGGroup nameAnswers in GenesisTraditionyoung earth creationismWikipedia OriginLate 1970’s founding of Creation Science Educational Media Services;1980 merged with Carl Wieland's Creation Science Association forming Creation Science Foundation (CSF);1987 name changed to Answers in GenesisIn communion withWebsite Source of creedal statement 7 December 2013Additional church documentsyesThe AiG Statement of FaithIn order to preserve the function and integrity of the ministry in its mission to proclaim the absolute truth and authority of Scripture and to provide a biblical role model to our employees, and to the Church, the community, and society at large, it is imperative that all persons employed by the ministry in any capacity, or who serve as volunteers, should abide by and agree to our Statement of Faith, to include the statement on marriage and sexuality, and conduct themselves accordingly.Section 1: PrioritiesThe scientific aspects of creation are important but are secondary in importance to the proclamation of the gospel of Jesus Christ as Sovereign, Creator, Redeemer, and Judge.The doctrines of Creator and Creation cannot ultimately be divorced from the gospel of Jesus Christ.Section 2: BasicsThe 66 books of the Bible are the written Word of God. The Bible is divinely inspired and inerrant throughout. Its assertions are factually true in all the original autographs. It is the supreme authority in everything it teaches. Its authority is not limited to spiritual, religious, or redemptive themes but includes its assertions in such fields as history and science.The final guide to the interpretation of Scripture is Scripture itself.The account of origins presented in Genesis is a simple but factual presentation of actual events and therefore provides a reliable framework for scientific research into the question of the origin and history of life, mankind, the earth, and the universe.The various original life forms (kinds), including mankind, were made by direct creative acts of God. The living descendants of any of the original kinds (apart from man) may represent more than one species today, reflecting the genetic potential within the original kind. Only limited biological changes (including mutational deterioration) have occurred naturally within each kind since creation.The great Flood of Genesis was an actual historic event, worldwide (global) in its extent and effect.The special creation of Adam (the first man) and Eve (the first woman), and their subsequent fall into sin, is the basis for the necessity of salvation for mankind.Death (both physical and spiritual) and bloodshed entered into this world subsequent to and as a direct consequence of man’s sin.Section 3: TheologyThe Godhead is triune: one God, three Persons—God the Father, God the Son, and God the Holy Spirit.All mankind are sinners, inherently from Adam and individually (by choice), and are therefore subject to God’s wrath and condemnation.Freedom from the penalty and power of sin is available to man only through the sacrificial death and shed blood of Jesus Christ and His complete and bodily resurrection from the dead.The Holy Spirit enables the sinner to repent and believe in Jesus Christ.The Holy Spirit lives and works in each believer to produce the fruits of righteousness.Salvation is a gift received by faith alone in Christ alone and expressed in the individual’s repentance, recognition of the death of Christ as full payment for sin, and acceptance of the risen Christ as Savior, Lord, and God.All things necessary for our salvation are expressly set down in Scripture.Jesus Christ was conceived by the Holy Spirit and born of the virgin Mary.Jesus Christ rose bodily from the dead, ascended to heaven, and is currently seated at the right hand of God the Father, and shall return in person to this earth as Judge of the living and the dead.Satan is the personal spiritual adversary of both God and mankind.Those who do not believe in Christ are subject to everlasting conscious punishment, but believers enjoy eternal life with God.The only legitimate marriage sanctioned by God is the joining of one man and one woman in a single, exclusive union, as delineated in Scripture. God intends sexual intimacy to only occur between a man and a woman who are married to each other, and has commanded that no intimate sexual activity be engaged in outside of a marriage between a man and a woman. Any form of sexual immorality, such as adultery, fornication, homosexuality, lesbianism, bisexual conduct, bestiality, incest, pornography, or any attempt to change one’s gender, or disagreement with one’s biological gender, is sinful and offensive to God.It is the duty of Christians to attend a local Bible believing church, as portrayed in the New Testament.All human life is sacred and begins at conception (defined as the moment of fertilization). The unborn child is a living human being, created in the image of God, and must be respected and protected both before and after birth. The abortion of an unborn child or the active taking of human life through euthanasia constitutes a violation of the sanctity of human life, and is a crime against God and man.Section 4: GeneralThe following are held by members of the Board of Answers in Genesis to be either consistent with Scripture or implied by Scripture:Scripture teaches a recent origin for man and the whole creation, spanning approximately 4,000 years from creation to Christ.The days in Genesis do not correspond to geologic ages, but are six [6] consecutive twenty-four [24] hour days of creation.The Noachian Flood was a significant geological event and much (but not all) fossiliferous sediment originated at that time.The gap theory has no basis in Scripture.The view, commonly used to evade the implications or the authority of biblical teaching, that knowledge and/or truth may be divided into secular and religious, is rejected.By definition, no apparent, perceived or claimed evidence in any field, including history and chronology, can be valid if it contradicts the scriptural record. Of primary importance is the fact that evidence is always subject to interpretation by fallible people who do not possess all information.Antiochian Catholic Church in AmericaGroup idACCAGroup nameAntiochian Catholic Church in AmericaTraditionWikipedia communion withWebsiteSource of creedal statement 4 December 2013Additional church documentsStatement of Faith:? the Creed XE "Nicene Creed:text" We believe in one God, the Father Almighty,Maker of heaven and earth, of all that is, seen and unseen.We believe in one Lord, Jesus Christ, the only Son of God,Eternally born of the Father:God of God, Light of Light, true God of true God;Generated, not made, of one Being with the Father;By Whom all things were made.Who, for us humans and for our salvation, came down from heaven, and, by the Holy Spirit, took flesh of the?Virgin Mary?and became human.For our sake He was crucified under Pontius Pilate: He suffered, died and was buried.On the third day He rose again in accordance with the Scriptures.He ascended into heaven and is seated at the right hand of the Father.He will come again in glory to judge the living and the dead, and His Kingdom will have no end.We believe in the Holy Spirit, the Lord and Giver of Life,Who proceeds from the Father,Who with the Father and the Son together is worshipped and glorified,Who has spoken through the Prophets.We believe in One Holy Catholic and Apostolic Church.We confess one baptism for the remission of sins.We look for the resurrection of the dead and the life of the age to come.Amen.The Apostolic Catholic ChurchGroup idACCGroup nameApostolic Catholic ChurchTraditionWikipediaOriginIn communion withThe Ecumenical Catholic CommunionChurch World ServiceICCC: International Council of Community ChurchesNational Council of the Churches of Christ in the USAWebsite Source of creedal statement 4 December 2013Additional church documentsThe Deification of Americanism; The Foreclosure Crisis; Maintaining the Status Quo; The Role of the Media in My Arrest; By Intimidation, Not EvidenceA Social Creed for the 21st Century XE "Social Creed for the 21st Century:text" Approved November 7, 2007 by the General AssemblyNational Council of Church USA and Church World ServiceSupported by The Apostolic Catholic ChurchWE CHURCHES OF THE UNITED STATES have a message of hope for a fearful time. Just as the churches responded to the harshness of early 20th Century industrialization with a prophetic “Social Creed” in 1908, so in our era of globalization we offer a vision of a society that shares more and consumes less, seeks compassion over suspicion and equality over domination, and finds security in joined hands rather than massed arms.?Inspired by Isaiah’s vision of a “peaceable kingdom,” we honor the dignity of every person and the intrinsic value of every creature, and pray and work for the day when none “labor in vain or bear children for calamity” (Isaiah 65:23). We do so as disciples of the One who came “that all may have life, and have it abundantly” (John 10:10), and stand in solidarity with Christians and with all who strive for justice around the globe.?In faith, responding to our Creator, we celebrate the full humanity of each woman, man, and child, all created in the divine image as individuals of infinite worth, by working for:?Full civil, political and economic rights for women and men of all races.?Abolition of forced labor, human trafficking, and the exploitation of children.?Employment for all, at a family-sustaining living wage, with equal pay for comparable work.?The rights of workers to organize, and to share in workplace decisions and productivity growth.?Protection from dangerous working conditions, with time and benefits to enable full family life.?A system of criminal rehabilitation, based on restorative justice and an end to the death penalty.?In the love incarnate in Jesus, despite the world’s sufferings and evils, we honor the deep connections within our human family and seek to awaken a new spirit of community, by working for:?Abatement of hunger and poverty, and enactment of policies benefiting the most vulnerable.?High quality public education for all and universal, affordable and accessible healthcare.?An effective program of social security during sickness, disability and old age.?Tax and budget policies that reduce disparities between rich and poor, strengthen democracy, and provide greater opportunity for everyone within the common good.?Just immigration policies that protect family unity, safeguard workers’ rights, require employer accountability, and foster international cooperation.?Sustainable communities marked by affordable housing, access to good jobs, and public safety.?Public service as a high vocation, with real limits on the power of private interests in politics.?In hope sustained by the Holy Spirit, we pledge to be peacemakers in the world and stewards of God’s good creation, by working for:?Adoption of simpler lifestyles for those who have enough; grace over greed in economic life.?Access for all to clean air and water and healthy food, through wise care of land and technology.?Sustainable use of earth’s resources, promoting alternative energy sources and public transportation with binding covenants to reduce global warming and protect populations most affected.?Equitable global trade and aid that protects local economies, cultures and livelihoods.?Peacemaking through multilateral diplomacy rather than unilateral force, the abolition of torture, and a strengthening of the United Nations and the rule of international law.?Nuclear disarmament and redirection of military spending to more peaceful and productive uses.?Cooperation and dialogue for peace and environmental justice among the world’s religions.?We—individual Christians and churches—commit ourselves to a culture of peace and freedom that embraces non-violence, nurtures character, treasures the environment, and builds community, rooted in a spirituality of inner growth with outward action. We make this commitment together—as members of Christ’s body, led by the one Spirit—trusting in the God who makes all things new.Apostolic Catholic Church (Phillippines)Group idACCGroup nameApostolic Catholic ChurchTraditionWikipedia Origin1992 John Florentine L. Teruel and Maria Virginia Pe?aflor Leonzon from Roman Catholic ChurchIn communion withWebsite Source of creedal statementAdditional church documentsApostolic Catholic Orthodox ChurchGroup idACOCGroup nameApostolic Catholic Orthodox ChurchTraditionOld CatholicWikipediaOrigin1990In communion withautonomous Old Catholic churches in North AmericaWebsite Source of creedal statementTo obtain text rather than images: 5 December 2013Additional church documentsApostles’ Creed XE "Apostles’ Creed" Nicene Creed XE "Nicene Creed" The Fourteen Theses of the Old Catholic Union Conference at Bonn 1874 XE "Fourteen Theses of the Old Catholic Union Conference at Bonn (1874)"The Old Catholic Agreement on the Filioque Controversy XE "Old Catholic Agreement on the Filioque Controversy" (1875) text needed XE "text needed" Declaration of the Bishops of the Old Catholic Church XE "Declaration of Utrecht (1889)" Statement of Union (1911) XE "Statement of Union (1911)" text needed XE "text needed" Azusa Pacific UniversityGroup idGroup nameAzusa Pacific UniversityTraditionWesleyan-ArminianWikipedia Origin1899 as Training School for Christian Workers1939 became Pacific Bible College1956 became Azusa College1965 merged with Los Angeles Pacific College (Free Methodist)1968 merged with Arlington College (Church of God, Anderson, Indiana)1981 became Azusa Pacific UniversityIn communion withWebsiteSource of creedal statement 7 December 2013Additional church documentsStatement of Faith (1900) text needed XE "text needed" Statement of Faith (1956) with Daily Living ExpectationsStatement of FaithWe believe the Bible to be the inspired, the only infallible, authoritative word of God.We believe that there is one God, creator of heaven and earth, eternally existent in three persons—Father, Son, and Holy Spirit.We believe in the deity of our Lord Jesus Christ, in His virgin birth, in His sinless life, in His miracles, in His vicarious and atoning death through His shed blood, in His bodily resurrection, and in His ascension to the right hand of the Father, and in His personal return to power and glory.We believe in the fall and consequent total moral depravity of humanity, resulting in our exceeding sinfulness and lost estate, and necessitating our regeneration by the Holy Spirit.We believe in the present and continuing ministry of sanctification by the Holy Spirit by whose infilling the believing Christian is cleansed and empowered for a life of holiness and service.We believe in the resurrection of both the saved and the lost; those who are saved to the resurrection of life and those who are lost to the resurrection of damnation.We believe in the spiritual unity of believers in our Lord Jesus Christ. Daily Living ExpectationsThe following are fundamentals held to be essential, and the university expects faculty and staff not only to believe in them, but to practice them in daily living:a caring, effective love both of God and humanitya Christ-like unity and acceptance between believersa lifestyle dedicated to God’s will in society a growing, victorious state of mind because of the indwelling Christa daily affirmation of Christ as Lorda willingness to serve the Lord, even when it means sacrificea desire to be sensitive to the personal work of the Holy Spirita working faith in God’s promises for all needs and daily life situationsa witness for Christ without hypocrisya firm, committed desire to be God’s personBible Holiness MovementGroup idGroup nameBible Holiness MovementTraditionWikipediaOriginIn communion withWebsite Source of creedal statementAdditional church documentsHYPERLINK "" \o "Bosnian Church"Bosnian ChurchGroup idGroup nameBosnian ChurchTraditionWikipedia Originbranch of Bogomils (gnostic)In communion withWebsiteSource of creedal statementAdditional church documentsBrazilian Catholic Apostolic Church aka Igreja Católica Apostólica BrasileiraGroup idICABGroup nameBrazilian Catholic Apostolic Church aka Igreja Católica Apostólica BrasileiraTraditionWikipedia Origin1945 by Bishop Dom Carlos Duarte Costa from Catholic ChurchIn communion withWCCAC: Worldwide Council of Catholic Apostolic ChurchesWebsite Source of creedal statementAdditional church documentsBrethren in Christ ChurchGroup idBICGroup nameBrethren in Christ Church aka River Brethren, River Mennonites, DunkersTraditionWikipedia Origincirca 1778 “splitting” from United Brethren (1767) and German Baptists;name Brethren in Christ dates from Civil War;turn of the 20th century embraced Wesleyan holinessIn communion withWebsiteUSA: : Source of creedal statement 5 December 2013Additional church documents1st Confessional statement circa 1780 text needed XE "text needed" Confessional statement of 1937 text needed XE "text needed" Confessional statement of 1961 text needed XE "text needed" Articles of Faith and Doctrine (1986)IntroductionEarly Brethren in Christ leaders bore witness to the beliefs which set the Church apart by formulating a Confession of Faith. The first confessional statement of about 1780 and others that followed reflect the Pietistic and Anabaptist influences which have shaped our doctrinal understandings. Some 100 years later, the Brethren in Christ adopted aspects of Wesleyan thought which were incorporated into subsequent doctrinal statements.Through the years we have reaffirmed and redefined our essential beliefs. New doctrinal statements were adopted by General Conferences in 1937 and again in 1961. In 1986 we decided to give written expression to our current beliefs and life. This was done with a sensitivity to and respect for our doctrinal heritage. We regard each previous doctrinal statement of the church as having its own integrity.In preparing the doctrinal statement we affirm an understanding of scriptural interpretation that recognizesthe inspiration and illumination of the Holy Spiritthe centrality of Christ in divine revelationthe New Testament as interpreter of the Old Testamentthe scriptural focus on piety and obediencethe essential value of community consensus in the interpretive processIt is best to read the doctrinal statement as a whole, since each of the sections is closely related to the others. Moreover, this is a summary statement of our beliefs. The Brethren in Christ Manual of Doctrine and Government, together with other publications of the church, explain more fully our understanding of biblical faith and the Christian life.Following the doctrinal statement is a listing of selected Scripture references. Since the statement grows out of the totality of the biblical message, these references are only illustrative of the scriptural truths identified in each section. Study of these and other related Scripture passages is important for a clearer understanding of God and His will for humanity.Here then in summary is what we, the Brethren in Christ, believe about revelation and Scripture, God and creation, humanity and sin, Jesus Christ and salvation, the Holy Spirit and the church, eternal hope and judgment.Revelation and ScriptureWe believe that it is the nature of God to make Himself known. God reveals Himself to humanity in various ways, most clearly in the Old and New Testaments of the Bible. We accept these divinely inspired writings as the authoritative Word of God. Revelation in Nature, History, and the SonThe world of nature and God's sustaining care of it speak of His existence and power. In addition, God has placed a sense of right and wrong in human hearts. The revelation through nature and conscience is partial and incomplete.Therefore God has acted in history to reveal Himself to humanity. Through Abraham, God began to form a covenant community that would reveal God and His will to all humanity. Through His words, acts, and relationship with the people of Israel, God has made His person and purposes known in order to provide salvation to all who respond in faith and obedience.In all of this, God was preparing for the time when He would reveal Himself preeminently through His Son, Jesus Christ—the "Word made flesh."Scripture, the Record of RevelationThe Christian Scriptures complete the revelation of God. They recount and interpret God's action in creation, in human events, in God's saving acts for Israel, in the life, death, and resurrection of Jesus Christ, and in the life of the New Testament church.The Scriptures are God's message, written by people in their own language and settings, as inspired by the Holy Spirit. This same Spirit guided the processes of selection and transcription through which the Scriptures were passed on to us. Therefore the Bible is the authoritative and reliable Word of God.We believe that the Bible, composed of the Old Testament (39 books) and the New Testament (27 books), is God's written Word. The Old Testament is the record of God's saving acts for Israel and of His redemptive purpose for all people. It contains numerous prophecies, many of which are fulfilled in the New Testament. The New Testament clearly reveals God in the person and work of Jesus Christ, whom God sent to be the Savior of the world and to establish His church.The Old Testament prepares the way for the New, while the New Testament fulfills and clarifies the Old. They complement each other in a unified message.Scripture and the ChurchWe believe that the Bible is God's message of salvation for all people. As believers, we accept the Bible as the final authority for faith and practice.The Holy Spirit continues to work in the church today in teaching us how to understand, interpret, and apply the Scriptures through faith and diligent study. As believers open the Scriptures, the Holy Spirit helps them to discern God's truth and will from the Word. As the church gathers around the Word, the Holy Spirit leads God's people into all truth.The Scriptures themselves are the primary standard for understanding and interpreting the Bible. The person, teaching, and work of Jesus Christ best clarify God's written revelation.Christians are called to read and obey the Bible. Therefore the church needs to provide faithful preaching and teaching of the Scriptures. Individuals and families should practice Bible reading and study. As we read and respond obediently to the counsel of God's Word, our statements of belief have integrity.Supporting ScriptureRevelation and ScriptureJohn 1:1-2, 18; 2 Timothy 3:16; Hebrews 1:1-2; 11:6Revelation in Nature, History, and the SonGenesis 1:1-2:2; 12:1-3; Deuteronomy 7:17-8:2; Ecclesiastes 3:11; Isaiah 46:9; Matthew 1:23; John 1:3-5, 14; Romans 1:20; Colossians 2:9; Hebrews 11:3Scripture, the Record of RevelationIsaiah 55:10-14; Jeremiah 36:1-3; John 5:39; Romans 15:4; I Timothy 1:15; I Timothy 3:16; Hebrews 1:1-2Scripture and the ChurchJohn 14:23-24, 16:13-15; Acts 2:41-42; 2 Timothy 2:1-2; James 1:22-25Humanity and SinGod created man and woman in His image. Humans are distinct from all other forms of creation, having spiritual as well as physical characteristics. Physically, each person has a body made from the elements of earth -- a body that grows, matures, and eventually returns to the earth in death. People also reflect certain moral discernment, spiritual awareness, and freedom of choice. As spiritual beings, humans are created to be in fellowship with God. We cannot find peace apart from a right relationship with God.Freedom of ChoiceThe image of God in each person includes the capacity to make moral choices. We can choose good or evil, to obey or disobey God. The freedom to choose makes us responsible for our decisions and liable for their consequences.We understand from Scripture that while God grants humanity this freedom of choice, God also knows the end from the beginning and in His wisdom and grace is working out His eternal purposes within human history.Source of SinMan and woman were created sinless and innocent, living in harmony with God and creation. But evil entered the human family when Adam and Eve yielded to Satan's temptation. As they chose to disobey God, their nature became sinful. This sinful nature has been transmitted to all their descendants. Thus sin, moral depravity, and death became an inherent part of the human experience.Satan, also called the devil, is the personal embodiment of evil and the original source of sin. His evil rule constantly rebels against the authority of God. We live in the arena of the resulting conflict, and must choose between the rule of Satan and the reign of God.Effects of SinCorrupted by a sinful nature, humans are unholy, self-centered, self-willed, and rebellious toward God. In character and conduct, all humanity stands guilty before God. On our own, we cannot achieve any righteousness acceptable to God. Humanity's inclination toward evil is universal, and the accompanying guilt or shame is common to all people.Through the fallen human family, sin permeates the social order, alienating persons from God, from one another, from themselves, and from the rest of creation. Sinfulness is evident in the breakdown of human relationships and family structures, in social and economic systems that violate God's order and ignore human dignity, in philosophical systems that deny God and deify humans, and in religious systems that distort truth and create illusions of reality.In a world system permeated by satanic influence, sin is spread by human wickedness and the powers of evil. At the personal level, sin arises from the inner inclination toward disobedience and rebellion.Personal AccountabilityCreation shows God's glory and nature to all people, therefore all are responsible to honor and glorify Him. While sin permeates the social order, accountability for sin remains personal. Each of us is accountable to God based on his or her personal ability to know and to choose good from evil. We believe that persons developmentally unable to discern right from wrong are accepted by God through His mercy, covered by the atonement of Christ.With the fall of the human race into sin, the image of God in humanity was seriously flawed, but not totally destroyed. In spite of a bend toward evil, aspects of God's likeness remain in humankind, glimpsed in such characteristics as creativity, generosity, and compassion. Nevertheless, it is only by God's grace that people can respond to God's gift of salvation.Supporting ScripturesHumanity and Sin Genesis 1:26-28; 2:7-9,15-20; 9:1-6; Psalm 8:3-8; 90:1-6; 139:13-16; Ecclesiastes 12:1-7; Acts 17:26-28Freedom of ChoiceGenesis 2:16-17; Deuteronomy 30:15-20; Matthew 7:13-14, John 1:11-12; Romans 12:1-2; Ephesians 1:3-4; 2 Peter 3:9; Revelation 22:17Source of Sin Genesis 3:1-19; Psalm 51:5; Isaiah 14:12-15; John 8:44; Romans 5:12; Ephesians 2:1-3; 6:10-12Effects of SinPsalm 53:1-3; Isaiah 59:1-8; 64:6-7; Romans 1:18-32; 3:9-20, 23; 5:12; 6:23Personal AccountabilityGenesis 1:27-30; 2:7-9, 16-17; 3:1-19; Leviticus 4:27-35; Ezekiel 18; Mark 10:13-16; Romans 1:18-20; 3:23; 2 Corinthians 5:10; Ephesians 2:8-9Holy Spirit and the ChurchThe Holy Spirit is a divine person who eternally co-exists with the Father and the Son. The Spirit was present and active in creation, is seen throughout the Old Testament, and is revealed more explicitly in the New Testament. Life in the Spirit was reflected most clearly in the earthly life of Jesus. At Pentecost the Holy Spirit came from God to continue the work of the ascended Christ, as Jesus has promised His followers.Work of the Holy SpiritThe Holy Spirit works in the world, convincing persons of sin and bringing them to repentance and faith, guiding them to fullness of life in Christ.The Holy Spirit is the Counselor who is always present with God's people and reminds us of all that Jesus said and did. The Holy Spirit is the Spirit of Truth who guides the believer, and serves as the guarantee of the eternal inheritance promised in Christ.The Holy Spirit intercedes for the believers in agreement with God's will. He helps the children of God in their need, cleanses and sets them apart for holy living, and empowers them for service.The Holy Spirit is also present in the corporate life of the church, inspiring unity, worship and service. His presence is realized as the church is open and responsive to the Spirit's leadership.The Holy Spirit gives spiritual gifts to all believers according to His sovereign will and purposes. Scripture identifies a variety of gifts, given for the building up of the church and for ministry in the world. The Holy Spirit guides the church in setting apart persons for leadership. The church is responsible to discern and encourage the use of the gifts of the Spirit in its life and ministry.Nature of the ChurchThrough the Holy Spirit, Jesus Christ established the church to be God's new community, which has its roots in the people of God in the Old Testament and testifies to the presence of the kingdom of God on earth. Jesus Christ is the Head of the church, the redeemed community. His Word and will are authoritative among us.The church consists of all those who trust Jesus as Savior and follow Him as Lord. We become part of God's family, loving the Lord Jesus and learning to love and care for one another. We are a covenant community vowing before God and fellow members to live a holy life, to remain loyal to the church, and to foster oneness within the body of Christ. Our understanding of this convenant is expressed in a commitment to the local congregation, where the integrity of our discipleship is lived; to the denomination, where relationships with a wider fellowship of God's people are realized; and to the body of Christ throughout the world, by which we fulfill the prayer of Jesus that we all may be one.The essential functions of the church are worship, fellowship, discipleship, and mission. In worship, we bring our whole-hearted devotion to the Lord God. In fellowship, we live out our deep commitment to love one another. In discipleship, we follow the call of the Lord Jesus to obey and to teach all things commanded by Him. In mission, we proclaim the gospel to all people and minister to human need as Jesus did.As a covenant community we practice mutual accountability among our members. We accept the steps outlined by Jesus: first going privately to the one who sins against us; then, if necessary, returning with one or more witnesses; and finally, if needed, involving the congregation. When the church deals with sin, we seek to respond with compassion and concern. The objective of church discipline is to restore the erring church member and to maintain the integrity and purity of the church's fellowship and witness.Life of the Church: Ordinances and PracticesThe ordinances of the church are baptism and the Lord's Supper, which are to be observed in obedience to our Lord's command.The baptism of believers is a public witness that they have received Jesus Christ as Savior and Lord and are becoming part of the community of faith. We believe that baptism by immersion symbolizes the believer's submission to Jesus Christ and identification with His death and resurrection. We expect baptized believers to commit themselves to the membership covenant, thereby affirming their loyalty to the church.The Lord's Supper was instituted by Jesus and is celebrated by His followers in remembrance of the Lord's death and resurrection and in anticipation of His return. The bread and the cup represent the body and blood of our Lord and Savior, Jesus Christ. Participating in the communion service symbolizes our unity with believers of all times and places. We are to examine ourselves in the light of Scripture before approaching the Lord's Table. Reconciliation with God and with brothers and sisters in Christ is an essential preparation for participation.In addition to the ordinances, other practices are important aspects of life and worship in the Christian community.We regard the practice of washing one another's feet as modeled and taught by Jesus to be a demonstration of love, humility, and service to one another, pointing beyond itself to a way of life. In the life of the church, the foot washing service is an occasion for reconciliation, affirmation of one another, and testimony of God's grace.The Christian marriage ceremony witnesses to God's order and design for the union of a man and a woman in a lifelong commitment of love and fidelity. Vows are affirmed and the marriage is celebrated in the context of the congregation, which is called to support the couple in their life together. Christ's covenantal, self-sacrificing love for the church and the church's loving response is the model that husband and wife are to follow.The practice of dedicating children affirms their place in the midst of the congregation. The service of dedication provides an opportunity for parents to commit themselves to the Lord in the care and training of their children. Members of the congregation join with the parents in pledging to pray for and to nurture the children.The gospel includes healing for the ill and deliverance for the oppressed. The church follows scriptural practices in praying for the sick, laying on hands, and anointing with oil in the name of the Lord. The service of divine healing affirms that God responds to the brokenness of the human condition with healing or with grace to endure suffering. When death comes to the community of believers, the funeral provides an opportunity to focus on the risen Lord. The congregation responds compassionately with the bereaved. Death reminds us of our mortality and the hope of the resurrection.Mission of the Church: In Relation to the WorldJesus Christ commissions the church to make disciples of all the world's peoples. The church is called to share the gospel in every culture and stratum of society. Evangelism includes bringing people to a saving faith in Christ and to responsible membership in the church. The people of God are also called to be a redemptive influence in the world, confronting corporate sin and seeking to overcome evil with good. They are to be a voice for righteousness, peace, and justice.The church recognizes the place God ordains for government in society. As Christians, we pray for the state and those who are in authority. At the same time, we believe loyalty to Christ and the church, which is trans-national, takes precedence over loyalty to the state. Selective involvement in the affairs of government are appropriate for believers if loyalty to Christ and the principles of His kingdom are carefully guarded, and if such participation will enhance one's Christian witness and service.Christ loved His enemies and He calls us as His disciples to love our enemies. We follow our Lord in being people of peace and reconciliation, called to suffer and not to fight. While respecting those who hold other interpretations, we believe that preparation for or participation in war is inconsistent with the teachings of Christ. Similarly, we reject all other acts of violence which devalue human life. Rather, we affirm active peacemaking, sacrificial service to others, as well as the pursuit of justice for the poor and the oppressed in the name of Christ.Those who follow Christ are strangers and pilgrims in the world, called to share the light of Christ. In the renewing of our minds by God's grace, we resist conformity to our fallen, broken world. Nonconformity calls us to reject the world's unrestrained materialism, its sensualism, and its self-centeredness. Rather we seek to express the values of God's kingdom by a lifestyle of modesty and simplicity.Supporting ScripturesThe Holy Spirit and the ChurchGenesis 1:2; John 3:34; 14:16-17, 15:26; Acts 2; 10:38; Hebrews 9:14; 2 Peter 1:21; 1 John 3:24Work of the Holy SpiritJohn 14:26; 16:7-15; Acts 1:8; 13:2-4; Romans 8:26; 12:3-8; 1 Corinthians 3:16; 12:1-12; 2 Corinthians 6:16-7:1; Ephesians 1:13-14; 4:3-12; 5:18; 1 Peter 4:10-11; Revelation 2-3Nature of the ChurchMatthew 5:13-16; 18:15-35; 20:26-28; 28:20; John 1:12-13; Acts 2:41-47; Romans 1:16; 2 Corinthians 2:5-11; Galatians 6:1; Ephesians 2:19, 22; Philippians 2:2-16; Colossians 1:18; 2 Timothy 2:2; Hebrews 10:24-25; 1 John 3:16-19Life of the Church: Ordinances and PracticesMatthew 28:16-17; 28:19-20; Mark 10:1-12; 16:16; Luke 2:22; John 13:1-17; Acts 2:38-39; Romans 6:3-6; 1 Corinthians 10:16; 11:1-16; 23-34; 2 Corinthians 5:1-8; Ephesians 5:21-33; 1 Timothy 5:10; James 5:13-18; 1 Peter 3:21Mission of the Church: In Relation to the WorldProverbs 29:7; 31:9; Daniel 6:1-3; Micah 6:8; Matthew 5:13-14,44; 26:52; 28:18-20; Mark 16:15; John 18:36; Acts 4:18-21; 5:29; Romans 1:14-15; 12:2; 13:1-4; 1 Corinthians 10:23, 31; 2 Corinthians 5:16-20; 1 Peter 2:9-17, 21-23; 1 John 2:15-17God and CreationThe Bible opens with the words, "In the beginning God created…." This dramatic statement declares God to be the eternal source and foundation of all that is. The Bible proceeds to reveal the person, nature, and character of the triune God who forever is -- Father, Son and Holy Spirit.Nature of GodWe believe in one sovereign, true, and living God, creator and preserver of all things. God knows all things, is all-powerful, and transcends time and space. God is a personal being, revealing His righteousness, truth, and grace to all people. He calls everyone to respond to Him in reverence and obedience. God is perfect, just, and good. God is holy, calling us to righteousness. God is love, bridging the distance between Himself and us, reaching out in redemption to draw us to Himself.God's self-disclosure has been progressive. Even though God transcends human perception and language, He has revealed Himself in Scripture, entered human history in the person of Jesus Christ, and comes to live in us by the Holy Spirit. As God opens our understanding by the Scriptures and by the Holy Spirit, we gain knowledge of Him. Thus, as believers, we bow before Him in worship.Creation and ProvidenceGod created all things, visible and invisible, including all spiritual beings. All creation is finite and dependent upon the Creator, who was before all things and will continue forever.God's work of creation was good, both physically and morally. God blessed creation with His loving-kindness. Although God upholds and governs creation by the power of His will, God has given humanity the role of caretaker of the earth. Therefore we are responsible for its cultivation and preservation, and our use of its resources.Creation was marred as a result of human disobedience. However, evidence of creation's original order remains, and the earth now awaits restoration in God's redemptive plan.Relationships in CreationGod established order and relationships within His creation, uniting it in all its parts. God created and sustains all things, yet remains distinct from what is created. God does not depend on the creation for His being.A moral order exists in the universe. The human conscience senses this order, which is more fully revealed in the Scriptures. The moral principles set forth in the Scriptures provide direction for our conduct and relationships.The Creator has built a cycle of work and rest into the creation, one day in seven being designated by God for worship and renewal. By observing Sunday as the Lord's Day, we honor this divinely-ordained cycle, testify of our trust in God's provision, and witness to the Lord's resurrection.Made in God's image, each human being is of infinite value and is to be cared for and nurtured. We should relate to others in love and justice -- opposing that which destroys, oppresses, demeans, or manipulates, and fostering that which restores, upbuilds, and affirms. God's plan for the human family calls for wholesome, growing relationships among all persons; it forbids abusive and destructive behavior.God gave human sexuality a good place in creation. Being either male or female is integral to who we are and in a complementary way provides for the full expression of our humanity. God has given standards for expression of our sexuality that are necessary for proper relationships among people. Human sexuality is affirmed within the chaste single life or a life-long marriage between a man and a woman.Supporting ScriptureGod and CreationGenesis 1-2; Psalm 24:1-2; Hebrews 11Nature of GodDeuteronomy 6:4; 32:3-4; 33:27; Psalm 45:6; 48:14; 100:5; Daniel 6:26-27; Matthew 3:16-17; John 14:16-17, 26; Acts 14:15-17; 1 Corinthians 2:11-16; Ephesians 2:8-10; 1 Timothy 1:17; James 1:17; Revelation 16:7Creation and ProvidenceGenesis 1-3; 1 Chronicles 29:11-12; Nehemiah 9:6; Job 26:7-11; Psalm 19; 102:25; Romans 5:12-19; Hebrews 1:3; Revelation 19:6Relationships in CreationGenesis 1-2; Exodus 20:1-17; Leviticus 19:18; Deuteronomy 16:20; Psalm 104:24; Proverbs 21:3; Isaiah 58:13-14; Micah 6:8; Malachi 2:16; Matthew 12:8; 19:1-12; 25:40; Mark 2:27; Romans 2:13-15; 14:5-6; 1 Corinthians 6:9-10; Ephesians 4:29-5:2; 5:21-6:4; Colossians 1:16-17; 1 John 3:14Jesus Christ and SalvationGod's plan of salvation for sinful humanity is central to God's eternal purpose and is fully revealed in the person and work of Jesus Christ, chosen by God before creation to be the Savior. We affirm that Jesus Christ is truly divine and truly human.Life and Ministry of Jesus ChristJesus Christ, God the Son, is a distinct person of the Trinity, in perfect equality and unity with God the Father and God the Holy Spirit. He is eternally existent and is fully God. He created all things and is the source and sustainer of life.In the fullness of time God the Son took on human likeness, conceived by the Holy Spirit, born of the virgin Mary. He was God incarnate -- God in the flesh -- and lived on earth as a man, fully human, yet without sin. He grew physically and mentally, and experienced hunger, thirst, fatigue, rejection, and the range of human emotions. He was tempted in every way, but remained sinless. He was perfectly obedient and submissive to the Father. He took on the role of a servant and responded in compassion to those in need. Jesus modeled perfect humanity and called people to follow Him.The divine nature of Jesus of Nazareth was shown clearly during His life on earth. At infancy He was announced as Immanuel, God with us. At His baptism he was acknowledged to be God's Son. His ministry was marked by the presence and power of the Holy Spirit. He taught with divine authority and commissioned His disciples to proclaim His gospel. He said that anyone who has seen Him had seen the Father. He was the Son of God, full of grace and truth.Jesus came to earth as the promised Messiah revealed in the Scriptures. He inaugurated the kingdom of God and demonstrate its presence by healing the sick and casting out demons. His miracles were signs of God's kingdom. In His teaching, Jesus set God's rule over against the kingdoms of this world. He called those who followed Him into the church, the new covenant community based on the values of the kingdom of God. He came to destroy the works of the devil and to redeem the human family from sin.Death and Resurrection of Jesus ChristChrist's work of redemption was accomplished in His death and resurrection. God purposed in Christ to redeem us from the guilt and power of sin and to free us from the rule of Satan, so that all who believe would be restored to divine favor and fellowship.By His suffering and sacrificial death for us, Jesus Christ provided complete atonement for sin. His death and resurrection opened the only way for reconciliation between a holy, just God and sinful humanity. His life-blood freely given on the cross provided pardon and ratified the New Covenant.The bodily resurrection of Jesus testifies decisively of His deity and His victory over Satan, sin, and death. The risen Christ ascended to heaven and sits at the right hand of God the Father, interceding for us.Jesus Christ is now our risen, exalted, and reigning Lord. All authority in heaven and on earth has been given to Him. He is the Head of the church and the Lord of human history. At the end of time, all things in heaven and on earth will be brought under His rule. Every person will bow before Him and He will reign forever. With joy we confess that Jesus is Lord and acknowledge His authority over our lives. We honor him with our worship and ing to FaithThe salvation graciously provided by the death and resurrection of Jesus Christ becomes effective in our lives by the ministry of the Holy Spirit. It is the Spirit who prepares us for faith in Jesus Christ. He awakens us to our need, enables us to acknowledge our guilt, and calls us to respond to God in faith and obedience.The response of faith is a personal reliance on God's grace and a turning from sin to righteousness. Repentance involves an acknowledgment of sin. It is expressed in genuine sorrow, forsaking sin, and a change in attitude toward God, preparing for the continuing ministry of the Holy Spirit. Repentance includes a willingness for reconciliation and restitution.New Life in ChristAll who come to faith in Christ are born again, receive the Holy Spirit, and become children of God. They are acquitted of all guilt for sin, are granted the righteousness of Christ, and are reconciled to God. Persons thus justified by grace through faith enjoy peace with God, are adopted into God's family, become part of the church, and receive the assurance of eternal life. We become new creatures in Christ, regenerated by the Holy Spirit. This change of heart becomes evident in the development of Christlike character and a walk of obedience to God. Conversion is expressed in a changed life with new direction, purposes, interests, and values.The new life in Christ is developed through Christian spiritual disciplines such as prayer, study of Scripture, fasting, and self-denial. They do not make the believer immune from temptation. Persistent disobedience impairs fellowship with God and can destroy one's new life in Christ. When there is sin in the Christian's life, it needs to be confessed and forsaken in the confidence of God's willingness to pardon and His power to cleanse from evil.Life in the SpiritWe believe that God's grace provides for more than forgiveness of sin. As the Spirit works in the life of the believer, he or she is led forward in sanctification to a full surrender and commitment of the motives and will to Christ. This results in freedom from the control of sin and in empowerment to live the holy life. The Holy Spirit fills persons yielded to God and equips them for effective witness and service.Sanctification is also an ongoing journey of yielding to God and growing in grace. The quality of the surrendered life corresponds to the believer's responsiveness to the Holy Spirit and obedience to the Word of God. The Spirit-filled life results in a sensitivity to the Holy Spirit, inner strength in times of temptation, godly living and wholehearted service to the Lord. The Holy Spirit produces virtuous character—love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control. These virtues characterize the believer's walk in the Spirit.Hope of Life EverlastingThe salvation provided by our Lord Jesus Christ will be consummated for the believer in the joy of heaven and the full realization of the kingdom of God. In our glorified bodies we will be free from all the effects of sin. Restored in the likeness of Christ, we will worship God and reign with Christ throughout eternity.Supporting ScriptureJesus Christ and SalvationEphesians 1:3-14; Titus 2:11-14; Hebrews 1:1-3; 1 Peter 1:3-5Life and Ministry of Jesus ChristMatthew 1:20-23; 3:13-17; 6:33; 7:28-29, 9:35-36; 12:25-28; 26:26-29; 28:18-20; Mark 1:14-15; 14:61-62; Luke l:26-2:33, 52; 4:1-21; 22:44; John 1:1-14; 3:16; 13:1-17; 14:8-11; Galatians 4:4-5; Philippians 2:5-11; Colossians 1:15-20; Hebrews 4:14-15Death and Resurrection of Jesus ChristPsalm 22:1-18; Isaiah 52:13-53:12; Matthew 27:27-28:20; John 3:16-17; Acts 1:9-11; Romans 5:1-11; 1 Corinthians 15:20-28; 2 Corinthians 5:21; Ephesians 1:9-10; Philippians 2:9-11; Colossians 1:21-22; Hebrews 1:3; 7:24-25; 9:11-28; 12:2; Revelation 11:15Coming to Faith Luke 3:7-9; 5:31-32; 18:9-14; 19:8-9; John 16:5-15New Life in ChristJohn 3:1-17; Acts 2:41-47; Romans 5:11; 8:14-17; 10:9-10, 13; 2 Corinthians 5:17; Galatians 4:6-7, Ephesians 2:1-10; Colossians 1:22-23; Hebrews 3:14; 1 Peter 1:3-5; 1 John 2:24-25Life in the SpiritLuke 11:11-13; John 20:21-22; Acts 1; Romans 6:1-14; 8:1-17; 12:1-2; 2 Corinthians 5:5; 5:16-25; Ephesians 1:13-14; 3:14-21; 1 John 1:9Hope of Life EverlastingMatthew 24:13; John 14:1-3; 1 Corinthians 15:35-58; 2 Corinthians 5:1-10; Philippians 3:20-21; 1 Thessalonians 4:13-18; Revelation 5:9-10; 21:1-4Eternal Hope and JudgmentThe final destiny of all things lies in God's hands. In God's time, creation will be renewed in Christ. The kingdoms of this world shall become the kingdom of our Lord, and He shall reign forever.End of the Age and Return of ChristThe return of Christ in power and glory is certain and may occur at any time. We accept the Lord's teaching that no one knows when He will come. We understand Scripture to teach that the conflict between God and Satan, good and evil, will intensify as we approach the end of this age. At Christ's return, the enemies of God will be conquered and the reign of God will be established forever.The promise of our Lord that we shall live eternally in His presence brings great encouragement to the people of God. Our responses are joyous expectation, watchfulness, and diligence.Death, Judgment, and Consummation of All ThingsDeath in the Christian community is a time of both sorrow and hope. Human ties that are broken bring grief, but our belief in Christ's second coming is an affirmation of the resurrection of the body and life everlasting.We believe that following death, the believer's spirit is present with the Lord. Scripture promises the bodily resurrection of the dead, both believers and unbelievers. Those who die in Christ, along with the faithful believers alive at His return, will rise and will receive a new, glorified body, which will be free from infirmity and death. The lost, however, await a resurrection unto condemnation.God will judge righteously at the close of the age. Those who have trusted Him and obediently followed Jesus as Lord will not be condemned. God will reward them according to their faithfulness. The unsaved, however, will be punished with everlasting destruction in hell, eternally shut out from the presence of God because they have rejected His offer of salvation.The people of God anticipate God's promise of a new heaven and a new earth under the rule of Christ. Evil will be destroyed and ultimately Christ will deliver all things to the Father.Exhortation to FaithfulnessHear the Word of the Lord: "What kind of people ought you to be? You ought to live holy and godly lives as you look forward to the day of God and speed its coming." Jesus' last recorded words, "Yes, I am coming soon," cause us to live in joyful anticipation. Because of this hope, we persevere and spread the good news of Christ, knowing that when the gospel of the kingdom has been preached to all nations, the end will come. Amen. Come, Lord Jesus.Supporting ScriptureEternal Hope and JudgmentPsalm 110:1; Ephesians 1:20-23; Colossians 1:19-20; Revelation 11:15End of the Age and Return of ChristMatthew 24:36-51; Acts 1:11; 1 Thessalonians 4:13-18; 2 Thessalonians 2; 2 Peter 3:11-18; Revelation 19Death, Judgment, and Consummation of All ThingsPsalm 92:7; John 3:18; 5:25-29; 1 Corinthians 3:10-15; 15:27-28; 2 Thessalonians 1:5-9; Revelation 20:10, 14; 21:22-27; 22:3Exhortation to FaithfulnessMatthew 24:14; 2 Peter 3:11-12; Revelation 22:20Brethren in Christ Church SocietyGroup idGroup nameBrethren in Christ Church SocietyTraditionWikipedia OriginBrethren in Christ Church founded by James Ard in Bihar, IndiaIn communion withWebsiteSource of creedal statementAdditional church documentsChild Evangelism FellowshipGroup idCEF Group nameChild Evangelism FellowshipTraditionBorn-again evangelicalWikipedia Origin1937In communion withJesus Film ProjectPrison Fellowship InternationalSamaritan’s PurseWebsite Source of creedal statement 8 December 2013Additional church documentsStatement of FaithWE BELIEVE1. That "All Scripture is given by inspiration of God," by which we understand the whole book called THE BIBLE; that it is inerrant in the original writing and that its teaching and authority are absolute, supreme and final. That the Holy Spirit guided the holy men of old in all that they wrote. 2 Timothy 3:16; Deuteronomy 4:2; 2 Peter 1:21.2. The Godhead eternally exists in three persons - the Father, the Son and the Holy Spirit. These three are one God, having the same nature, attributes and perfection. Romans 1:20; Matthew 28:19; Deuteronomy 4:35; John 17:5.3. In the Personality and Deity of the Lord Jesus Christ, begotten of the Holy Spirit, born of the Virgin Mary, truly God and truly man. John 1:1,14; John 10:30; Matthew 1:20; Luke 1:30-31; Philippians 2:5-7; 1 Timothy 3:16; Colossians 1:19.4. In the Personality and Deity of the Holy Spirit, the source and power of all acceptable worship and service, the infallible interpreter of the infallible Word, who indwells every true believer, and is ever present to testify of Christ, seeking to occupy us with Him and not with ourselves or our experiences. John 15:26; Acts 5:3, 4; Acts 1:8; Romans 8:26, 27; 1 Corinthians 2:12, 14; Romans 8:9; 1 Corinthians 3:16; 1 Corinthians 12:13; John 16:13, 14.5. That man was created in the image of God, after His likeness, as stated in the Word of God, but the whole human race fell in the fall of the first Adam. Not only was his moral nature grievously injured by the fall but he totally lost all spiritual life, becoming dead in trespasses and sins, and subject to the power of the devil. "The carnal mind is enmity against God; for it is not subject to the law of God, neither indeed can be. So then, they that are in the flesh cannot please God" (Romans 8:7, 8). Therefore, he cannot see nor enter the kingdom of God until he is born again by the Holy Spirit. That no degree of reformation however great, no attainment in morality however high, no culture however attractive, no humanitarian and philanthropic schemes and societies however useful, no baptism or other ordinance however administered, can help the sinner take even one step toward Heaven; but a new nature imparted from above, a new life implanted by the Holy Spirit through the Word is absolutely essential to salvation. Genesis 1:26, 27; Romans 5:12; Ephesians 2:1-3; John 3:3, 6, 7; Titus 3:5.6. That Jesus Christ became the sinner's substitute before God, and died as a propitiatory sacrifice for the sins of the whole world. That He was made a curse for the sinner, dying for his sins according to the Scriptures, that no repentance, no feeling, no faith, no good resolutions, no sincere efforts, no submission to the rules and regulations of any church can add in the very least to the value of the precious blood or to the merit of that finished work wrought for us by Him, who tasted death for every man. 1 John 2:2; Hebrews 2:9; Galatians 3:13; Romans 3:25; Romans 4:4-5; Romans 5:8; Colossians 1:13, 14, 20, 21.7. In the resurrection of the crucified body of Jesus Christ; that His body was raised from the dead according to the Scriptures, and that He ascended into Heaven and sitteth on the right hand of God as the believer's high priest and advocate. Luke 24:39; Acts 1:10-11; Ephesians 4:10; Hebrews 1:3; 1 John 2:1.8. That Christ in the fullness of the blessings He has secured by His death and resurrection is received by faith alone and that the moment we trust Him as our Savior we pass out of death into everlasting life, justified from all things, accepted before the Father according to the measure of His acceptance, loved as He is loved and made one with Him. At the time of acceptance of Christ as Savior, He comes to dwell within the believer and to live out His life of holiness and power through him. Hebrews 9:15; John 5:24; Romans 3:28; Romans 4:3, 23-25; Ephesians 1:3; John 17:23; Galatians 2:20; Galatians 4:6-7; Galatians 5:16; Acts 1:8.9. That the Church is composed of all those who truly believe on the Lord Jesus Christ as Savior. It is the body and the bride of Christ. That every believer, whether Jew or Gentile, is baptized into the body of Christ by the Holy Spirit, and having thus become members of one another we are responsible to keep the unity of the Spirit in the bond of peace, rising above all sectarian prejudices and denominational bigotry and loving one another with a pure heart fervently. Ephesians 1:22, 23; Ephesians 2:19-22; 1 Corinthians 12:22-27; 1 Corinthians 1:10-13; Romans 12:4, 5; Ephesians 4:3-6; Ephesians 5:32; Philippians 2:1-5; Galatians 5:13-15.10. That all believers in our Lord Jesus are called into a life of separation from worldly and sinful practices and should abstain from such amusements and habits as will cause others to stumble, or bring reproach upon the cross of Christ. Believers are created in Christ Jesus unto good works. "As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith" (Galatians 6:10). 1 John 2:15, 16; Romans 13:14; Romans 14:13; 1 Corinthians 10:31; Ephesians 2:10.11. In the evangelization of the world; that the supreme mission of the people of God in this age is to preach the Gospel to every creature. That special emphasis should be placed upon the evangelization of children. Mark 16:15; 2 Corinthians 5:18, 19; Matthew 18:14.12. In the personal return of our Lord and Savior Jesus Christ; that the coming again of Jesus Christ is the "Blessed Hope" set before us, for which we should be constantly looking. Our citizenship is in Heaven from whence we look for the Savior, the Lord Jesus Christ (Philippians 3:20). Acts 1:11; 1 Thessalonians 4:16, 17; John 14:1-3; Titus 2:13; Philippians 3:20, 21.13. That the souls of those who have trusted the Lord Jesus Christ for salvation do at death immediately pass into His presence, and there remain in conscious bliss until the resurrection of the body at His coming, when soul and body re-united shall be with Him forever in glory. Luke 23:43; 2 Corinthians 5:8; Luke 16:22, 25; Philippians 1:23; 1 Thessalonians 4:15-18.14. That the souls of the lost remain after death in misery until the final judgment of the great white throne, when soul and body reunited at the resurrection shall be cast "Into the lake of fire" which is "the second death," to be "punished with everlasting destruction from the presence of the Lord, and from the glory of His power" (2 Thessalonians 1:8, 9). Luke 16:22-23, 27-28; Hebrews 9:27; Revelation 20:5, 11-15; 2 Thessalonians 1:7-9.15. In the reality and personality of Satan, "that old serpent, called the Devil, and Satan, which deceiveth the whole world" (Revelation 12:9) Ephesians 6:11, 12; 1 Peter 5:8; Revelation 20:10.Christian Apologetics and Research MinistryGroup idCARMGroup nameChristian Apologetics and Research MinistryTraditionWikipedia Origin1995In communion withWebsite Source of creedal statement 7 December 2013Additional church documentsStatement of Faithby Matt SlickIntroductionCARM is a conservative Christian Ministry based on the teachings of the Bible (66 books, excluding the Apocrypha).BibleThe Bible is the Word of God, and that its original manuscripts are free from errors and contradictions. It is the one and only infallible, authoritative, and trustworthy rule for faith and life. (2 Peter. 1:21, 2 Tim. 3:16). The Roman Catholic Apocrypha is not inspired scripture and is not part of the canon of scripture. The Bible is to be taken as literally as possible except where obviously figurative. Genesis, for example, is literal, and Adam and Eve were actual people.GodGod is the only Supreme Being with no gods created before or after Him in all of existence, in all places, in all time (Isaiah 43:10; 44:6; 44:8; 1 Tim. 1:17). He has always been God and was never anything else (Psalm 90:2). He is Holy (Rev. 4:8), Eternal (Isaiah 57:15), Omnipotent (Jer. 32:17,27), Omnipresent (Psalm 139:7), Omniscient (1 John 3:20); etc. He is Love (1 John 4:8, 16); Light (1 John 1:5); Spirit (John 4:24); Truth (Psalm 117:2); Creator (Isaiah 40:12,22,26), etc. He is to be worshiped (Gen. 24:26; Ex. 4:31; 2 Chron. 29:28; 1 Cor. 14:25; Rev. 7:11). He is to be served (Matt. 4:10;1 Cor. 6:19; Phil. 3:7; 1 Thess. 1:9; Heb. 9:14). He is to be proclaimed (Matt. 28:19f.; John 14:15f.; Acts 1:8).TrinityThere is one God in whom are three eternal, distinct, simultaneous persons -- the Father, the Son (Jesus Christ), and the Holy Spirit. All three are the one God, coeternal, coequal, etc., yet there is only one God, not three gods, and not one person who took three modes, offices, or forms. (Isaiah 44:6,8; 45:5; Gen. 1:26-27; 3:22; Matt. 3:17; 28:19; Luke 9:35; 2 Cor. 13:14). See also, The TrinityJesusJesus Christ is the Word (God) who became a man. He added human nature to His divine nature. He is both human and divine, and, therefore, has two natures. Yet, He is one person, not two. He is not part God and part man. He is presently a man, one person, with two natures where one nature is wholly God and the other wholly man. (Phil. 2:5-11; Col. 2:9; 1 Tim. 3:16; Heb. 1:5-13; John 1:1-3,14). Jesus will eternally remain as a man and intercedes for us eternally as a high priest after the order of Melchezedek (Heb. 6:20; 7:25).Virgin BirthJesus Christ was miraculously conceived and born of the virgin Mary, (Luke 1:42). Mary ceased to be a virgin after the birth of Jesus (Matt. 1:25).ResurrectionJesus Christ rose from the dead in the same body He died in after being in the grave for three days. He was raised in a glorified, physical body (still retaining his crucifixion wounds). He ascended bodily into heaven, sits at the right hand of the Father, and rules heaven and earth. (John 2:19; 1 Cor. 15; Luke 24:39). Likewise, we Christians will be raised bodily from the dead and spend eternity with the Lord.Substitutionary AtonementGod the Father so loved us that He sent His only begotten Son Jesus Christ. Jesus, the Word, became man, bore our sins in His body on the cross (1 Peter. 2:24), and died in our place, suffering the consequences of the breaking the Law (1 John 3:4), which is physical death (Rom. 6:23) and spiritual death (Isa. 59:2), that was due us (Isaiah 53:4-6). He became sin on our behalf (2 Cor. 5:21). His sacrifice was a legal substitution for us (1 John 2:2; John 19:30; 1 Pet. 2:24). It was legal since sin is breaking God's Law (1 John 3:4) and substitutionary since Christ took our punishment (Isaiah 53:4-6) and tasted death for everyone (Heb. 2:9). As a result, God's justice was satisfied, Christian believers are released from eternal punishment (1 Pet. 3:18; Matt. 1:21; 25:46; Rom. 5; 1 John 2:2), and their debt that our sin brings against us has been cancelled (Col. 2:14).BaptismBaptism is an important action of obedience for a Christian and signifies a person's identification with Christ. Baptism is not necessary for salvation. It is an outward manifestation of an inward reality of trust in the sacrifice for Christ, of conversion, and of identification with Christ. The act of water baptism does not save anyone. We are made right before God by faith, not by faith and baptism (Rom. 3:28-30; 4:3,5; 5:1; Gal. 2:16, 21; Phil. 3:9; see also Acts 10:44-48).Man's Condition Man is fallen, corrupt, and wicked. Man believes in God by God's grace through faith (John 6:28-29; 15:5; Phil. 1:29), is unable to come close to God through his own efforts (John 6:44; Rom. 3:10-12), nor is he born again of his own will (John 1:13), nor can he understand the spiritual things of God on his own (1 Cor. 2:14; Rom. 8:7), nor can he earn salvation by his attempt at good works (Eph. 2:8-9; Rom. 4:1-6), nor once saved does he maintain his salvation by his works (Gal. 3:1-3). Eternal punishment in hell and separation from the blessed presence of God are the consequences of the unregenerate person's sinfulness who has not trusted in the redemptive sacrificial work of Christ on the cross (Eph. 2:1-3; Rom. 6:23).Divine ElectionGod elects/chooses people for salvation. "But we should always give thanks to God for you, brethren beloved by the Lord, because God has chosen you from the beginning for salvation through sanctification by the Spirit and faith in the truth," (2 Thess. 2:13). And, "From all eternity God chose us in Him before the foundation of the world, that we should be holy and blameless before Him. In love He predestined us to adoption as sons through Jesus Christ to Himself, according to the kind intention of His will," (Eph. 1:4-5). And, "So then it does not depend on the man who wills or the man who runs, but on God who has mercy," (Rom. 9:16).Salvation Salvation is being saved from the righteous judgment of God upon the sinner. Salvation is obtained by grace alone, through faith alone, in the work of Christ alone (John 3:16) and not by our good works (Rom. 3:20; Eph. 2:8-9). We are chosen for salvation by God (2 Thess. 2:13).Justification by Grace through Faith Alone Justification is being declared legally righteous by God. This justification is received by faith alone without any ceremony/baptism (Rom. 4:1-6), in the work of Christ fulfilling the Law in his earthly ministry (1 Pet. 2:22), and his removing of sin by his sacrifice. Justification is a gift from God (Rom. 3:24) and is received apart from the works of the Law (Rom. 3:28; Gal. 2:21).Regeneration Regeneration is the work of God that occurs with faith. This regeneration means the person is made a new creation (2 Cor. 5:17) and is then able to resist his sin and seek to increase in sanctification before the Lord. Those thus regenerated do not seek to abide in sin, though they do fall into it, but war against it and repent of sin before the Lord.Eternal Security "My sheep hear My voice, and I know them, and they follow Me; 28 and I give eternal life to them, and they shall never perish; and no one shall snatch them out of My hand," (John 10:27-28). Christ has done all that is needed for our salvation and he says that those who have eternal life will never perish. Those who appeared to be Christian but fell away never were Christians to begin with (1 John 2:19). Eternal security does not mean that we have a license to sin (Rom. 5:21-6:2) and those who say it is a license to sin, do not understand eternal security and how God regenerates the sinner and turns his heart to repentance (2 Tim. 2:25). Because of the diversity of opinions on this issue, CARM does not condemn or pass judgment upon those who believe it is possible to lose one's salvation. However, CARM opposes the position that a person's security before Godis maintained through his good works since this would be works of righteousness.Sanctification Sanctification is the process by which the Holy Spirit makes us more like Christ in all that we do, think, and desire and increases our ability to repent from sin -- by God's grace, (1 Thess. 4:7; Eph. 2:10; 1 Tim. 4:4; 1 Peter. 3:15; 2 Tim. 2:25). This process continues all of the Christian's life and is the result of salvation, not a cause of it, nor a contributing factor to it. Furthermore, the effort of sanctification does not maintain the believer's salvation.Free Will Free will is the ability of a conscious being to be able to make choices that are not coerced. All people possess free will and exercise it according to the conditions revealed about it per the scriptures (1 Cor. 2:14; Rom. 6:14-20). Free will choices require the ability to be aware of a choice to be made. Free will does not necessitate the option of choosing between good and bad; otherwise, God would not be free since he cannot choose to sin.Christian Church God calls Christians to his Church where the Word of God is preached, where baptism and the Lord's Supper (communion) are administered, where believers are discipled and disciplined, and where believers serve to build up one another (Matt. 16:18). There is no one true earthly ecclesiastical body that is 'the true church.' Rather, the True Church consists of all true believers wherever they might be.Church Officers God calls qualified Christians to be ordained and to serve Jesus Christ in special leadership capacities, i.e. Elders, Deacons, Ministers of the Word, and Evangelists. The office(s) of pastor and elder is limited to qualified men only who are called by God, recognized by the body, and who meet the biblical standard of eldership (Titus 1:5-9). Women are not to be pastors nor elders and are not to hold positions of authority in the Christian Church where that authority is exercised over men, (1 Tim. 2:11-15; 3:11-13; Titus 1:5-9).RaptureThe event where, upon Jesus' return, those who have died in Christ and those Christians who are then alive will be physically caught up to the clouds and meet the Lord Jesus in the air. We will then forever be with the Lord (1 Thess. 4:16-5:2). Because of the diverse opinions among Christians regarding the rapture, CARM considers pre-trib rapture, mid-trib rapture, and post-trib rapture to be within the scope of Christian orthodoxy.Second ComingJesus Christ will bodily and visibly return from heaven to earth with great glory and majesty.Millennium Because of the diverse opinions among Christians regarding the millennium, CARM's position is that amillennialism, premillennialism, and post millennialism are within the scope of Christian orthodoxy. CARM rejects full preterism, the teaching that Jesus returned in 70 A.D., but affirms that partial preterism is within orthodoxy.Spiritual RealmThere is a spiritual realm of angels and demons. Angels serve God and carry out his will. Demons are fallen angels (2 Pet. 2:4; Jude 6) who war against God and who will ultimately face eternal punishment (Matt. 25:41; 2 Per. 2:4). Christians cannot be demon possessed.Eternal Judgment All who are not justified by faith in Christ and the blood of Christ will face eternal, conscious, and agonizing judgment away from the presence of God (Matt. 8:12; Luke 16:19-31; Rev. 20:14-15; 21:8)Evangelism Part of the purpose of CARM is to carry out the work of evangelism which means that we must teach the gospel of Jesus Christ to all people, in every nation (Matt. 28:19-20). Also, we are to refute false doctrines, false religions, and whatever else might contradict the word of God but we are to do this without insult (1 Pet. 3:15) if per chance God would grant them repentance (2 Tim. 2:25).Kingdom WorkPart of being a Christian means to participate in expanding the Kingdom of God. Every Christian is to work for this end according to the gifts given him or her by the Lord (Matt. 28:18-20; Rom. 12). Not all are pastors, or evangelists, or teachers (Rom. 12), but each Christian is expected to do his or her part to promote the gospel whether it be by prayer and/or tithing, and/or teaching, and/or bearing and training children, and/or evangelism, etc.Morality Homosexuality, lesbianism, bisexuality, pedophilia, bestiality, necrophilia, cross dressing, trans-genderism, lying, bearing false witness, adultery, wife-swapping, pornography, fornication, coveting, etc., are all sinful practices, against scriptural revelation, are contrary to proper living, and are not acceptable to the CARM ministry as normal or approved behaviors. Still, we do not hate or persecute those who practice these things but pray for their deliverance and salvation and expose their sins and call them to repentance.MarriageMarriage is between one man and one woman.HeresyAny doctrine that deviates from the historical, orthodox, and biblical position of the Christian Church, throughout Church history, as judged from a Protestant perspective. There are heresies that are damnable (denying the Deity of Christ, denying Christ's physical resurrection, denying justification by grace through faith, etc.). There are heresies that are not damnable (advocating women pastors; practicing polygamy, divorce for convenience sake, etc.) There are also teachings within Christianity that are debatable whereas differences of opinion are not heresy (eating or not eating meat, worship on Saturday or Sunday, etc.) See Rom. 14:1-12.LivingWhere possible, Christians are to live in peace with all men, suffering wrongs, false accusations, and misrepresentations with charity. However, Christians are free to defend themselves (Luke 22:36) and promote the truth of Christianity by correcting false teachings and refuting error (2 Tim. 2:25; 1 Pet. 3:15). They are free to use the political system and its laws in order to promote a more godly and moral society. Christians are to live in the world as examples of godliness and are not to participate in the sinful passions of the world.Creation and EvolutionGod created the universe and all that is in it by his creative effort. God brought the universe into existence by the exertion of his will. Within Christianity there is room for the interpretation of the six creation days (Genesis 1:1-31) to be literal seven 24 hour periods but also longer periods. Nevertheless, Adam and Eve were real people, created by God just as Genesis says. CARM does not affirm macro evolution (the formation of life on earth from a single cell that evolved via natural selection over millions of years into the species all over the earth) or theistic evolution (that God guided macro evolution to bring humanity into existence). CARM denies them both. However, micro evolution, the modification of existing species with existing genetic information that allows species to adapt to environments, is within the realm of Christian orthodoxy. We did not evolve from other species into our present condition. God did not guide evolution of species by which humanity, the animal kingdom, or the plant kingdom was developed. The General theory of evolution is unscriptural and counter-factual.Christian Holiness PartnershipGroup idCHPGroup nameChristian Holiness PartnershipTraditionWikipedia OriginFounded 1867 as National Camp Meeting Association for Christian Holinessrenamed National Holiness Association;1997 renamed Christian Holiness PartnershipIn communion withAmerican Rescue WorkersAssociation of Evangelical Churches, Inc., TheAssociation of Independent MethodistsBible Holiness MovementBrethren in Christ ChurchChurches of Christ in Christian UnionChurch of God (Anderson)Congregational Methodist ChurchEvangelical Christian ChurchEvangelical Church of North AmericaEvangelical Friends Church - Eastern RegionEvangelical Methodist ChurchFree Methodist ChurchJapan Immanuel General MissionMissionary Church (North Central District) HYPERLINK \l "_Church_of_the" \o "Church of the Nazarene" Church of the NazarenePrimitive Methodist ChurchSalvation Army (USA), TheSalvation Army (Canada & Bermuda), TheWesleyan ChurchWebsiteSource of creedal statementAdditional church documentsChristian House of PrayerGroup idCHOPGroup nameChristian House of PrayerTraditionWikipediaOriginIn communion withWebsite Source of creedal statement 9 December 2013Additional church documentsStatement of Faith1.THE SCRIPTURES. The Bible is the inspired Word of God. It is the product of holy men of old who spoke and wrote as they were moved by the Holy Spirit. We accept The New Covenant, as recorded in the New Testament, as our infallible guide in matters pertaining to conduct and doctrine (II Timothy 3:16; I Thessalonians 2:3; 2 Peter 1:21)2. THE GODHEAD. Our God is One, but manifested in three persons; The Father, The Son, and The Holy Spirit (Philippians 2:6; St. Matthew 3:16-17).3. MAN, HIS FALL AND REDEMPTION. Man is a created being made in the likeness and image of God but through Adam's transgres- sion and fall sin came into the world. All have sinned and come short of the glory of God (Romans 3:23). As it is written, there is none righteous, no, not one Romans 3:10).?? Jesus Christ, the Son of God, was manifested to undo the work of the devil. He shed His blood and gave His life to redeem and restore man back to God. (Romans 5:12; Romans 3:23; Romans 3:9,10; I John 3:8; Galatians 3:13-14)?Salvation is the gift of God to man, separate from works and the law, and is made operative by grace through faith in Jesus Christ, producing works acceptable to God. (Ephesians 2:8.)4. ETERNAL LIFE AND NEW BIRTH. Man's first step toward salvation is Godly sorrow that worketh repentance. The new birth is necessary to all men, and when it is fulfilled, it produces eternal life (II Corinthians 7:10; I John 5:12; St. John 3:3-5).5. WATER BAPTISM. Baptism in water is by emersion and is a direct commandment of our Lord. It is for Believers only. This ordinance is a symbol of the Christians identification with Christ in his death, burial and resurrection (St. Matthew 28:19; Romans 6:4; Colossians 2:12; Acts 8:36-39). The following recommendation regarding the Water Baptismal formula is adopted: "On the confession of your faith in the name of the Father, Son and Holy Ghost and in Jesus Name. Amen."6. BAPTISM IN THE HOLY GHOST. The baptism in the Holy Ghost with fire is a gift from God as promised by the Lord Jesus Christ to those who are believers in this to the new birth. This experience is accompanied by the initial evidence of speaking in other tongues as the Holy Spirit Himself gives utterance (St. Matthew 3:11; St. John 14:16-17; Acts 1:8; Acts 2:38-39; Acts 19:1-7; Acts 2:4).7. SANCTIFICATION. The Bible teaches that without holiness no man can see the Lord. We believe in the doctrine of sanctification as a definite progressive work of grace which commences at the time of regeneration and continues until the consummation of salvation (Hebrews 12:14; I Thessalonians 5:23; II Peter 3:18; II Corinthians 3:18; Philippians 3:12-14; I Corinthians 1:30).8. DIVINE HEALING. Healing is for the physical illness of the human body and is wrought by the power of? God through the prayer of faith and by laying on of hands. It is provided for by the atonement of Christ and is the privilege of every member of the Church today (St. Mark 16:18; James 5:14-20; I Peter 2:24; St. Matthew 8:17; lsaiah 53:45).9. RESURRECTION OF THE JUST AND THE RETURN OF OUR LORD. The angels said, "This same Jesus shall so come in like manner" (Acts 1:11). His coming is imminent. When He comes, "The dead in Christ shall rise first: Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air" (I Thessalonians 4:16-17).? Following the tribulation He shall return to earth as King of kings and Lord of lords together with His Saints who shall be kings and priests.?? He shall then reign a thousand years (Revelation 20:6).10. HELL AND ETERNAL RETRIBUTION. The one who physically dies in his sins without Christ is hopelessly and eternally lost in the lake of fire and has no further opportunity of hearing the gospel or for repentance. The lake of fire is literal. The terms eternal and everlasting used in describing the duration of the punishment of the damned in the lake of fire carries the same thought and meaning as endless existence as used in noting the duration of joy and ecstasy of the Saints in the presence of God (Hebrews 9:27; Revelation 19:20; Hebrews 6:l-2).11. COMMUNION –THE LORD'S SUPPER. Until He comes, we partake of the Lord's Supper to illustrate? the? Lord's? death? (I Corinthians 11:23-31). The bread symbolizes the Lord's broken body (Isaiah 53:5; I Corinthians 11:24). The cup represents the new covenant of His blood which provides us with for-giveness and relationship with God (Hebrews 9; I Corinthians 11:25). Christians realize that salvation is provided through the Finished work of Christ and these sacraments are symbolic of His finished work. I Corinthians 11:27 then says that if anyone takes of these sacraments unworthily he is guilty of the body and blood of the Lord.12. LAYING ON OF HANDS.?This is a simple belief that God's power and anointing, or any other necessary quality can be transmitted by one person touching another. Laying on of hands was practiced by the Levitical Priesthood. Jesus practiced it in St. Mark 10:13-16 as a blessing. This is our procedure for baby dedications instead of baptism. We also practice laying on of hands for healing (St. Mark 5; Acts 28:8; Acts 19:11-12); to confer office (Acts 6:6); to receive the Holy Ghost (Acts 8:16-18); to believe words spoken, to receive and cultivate the anointing; for ordination to consecrate and receive the necessary ministry tools (I Timothy 4:14).Christianity TodayGroup idGroup nameChristianity TodayTraditionWikipedia Origin1956In communion withWebsite Source of creedal statement Additional church documentsStatement of FaithThe sixty-six canonical books of the Bible as originally written were inspired of God, hence free from error. They constitute the only infallible guide in faith and practice.There is one God, the Creator and Preserver of all things, infinite in being and perfection. He exists eternally in three Persons: the Father, the Son, and the Holy Spirit, who are of one substance and equal in power and glory.God created Adam and Eve in his own image. By disobedience, they fell from their sinless state through the temptation by Satan. This fall plunged humanity into a state of sin and spiritual death, and brought upon the entire race the sentence of eternal death. From this condition we can be saved only by the grace of God, through faith, on the basis of the work of Christ, and by the agency of the Holy Spirit.The eternally pre-existent Son became incarnate without human father, by being born of the Virgin Mary. Thus, in the Lord Jesus Christ, divine and human natures were united in one Person, both natures being whole, perfect, and distinct. To effect salvation, he lived a sinless life and died on the cross as the sinner's substitute, shedding his blood for the remission of sins. On the third day he rose from the dead in the body which had been laid in the tomb. He ascended to the right hand of the Father, where he performs the ministry of intercession. He shall come again, personally and visibly, to complete his saving work and to consummate the eternal plan of God.The Holy Spirit is the third Person of the Triune God. He applies to man the work of Christ. By justification and adoption we are given a right standing before God; by regeneration, sanctification, and glorification our nature is renewed.When we have turned to God in penitent faith in the Lord Jesus Christ, we are accountable to God for living a life separated from sin and characterized by the fruit of the Spirit. It is our responsibility to contribute by word and deed to the universal spread of the Gospel.At the end of the age, the bodies of the dead shall be raised. The righteous shall enter into full possession of eternal bliss in the presence of God, and the wicked shall be condemned to eternal death.Church of the NazareneGroup idGroup nameChurch of the NazareneTraditionWikipedia Origin1908 mergers growing out of the Wesleyan-holiness movementIn communion withChristian Holiness PartnershipGlobal Wesleyan AllianceNational Association of Evangelicals Methodist CouncilMission Exchange (formerly the Evangelical Fellowship of Missions Agencies)Evangelical Council for Financial AccountabilityWesleyan Holiness ConsortiumWesleyan Holiness Study ProjectWebsite Source of creedal statement 6 December 2013Additional church documentsPreamble and Articles of FaithPreambleIn order that we may preserve our God-given heritage, the faith once delivered to the saints, especially the doctrine and experience of entire sanctification as a second work of grace, and also that we may cooperate effectually with other branches of the Church of Jesus Christ in advancing God’s kingdom, we, the ministers and lay members of the Church of the Nazarene, in accordance with the principles of constitutional legislation established among us, do hereby ordain, adopt, and set forth as the fundamental law or Constitution of the Church of the Nazarene the Articles of Faith, the General Rules, and the Articles of Organization and Government here following, to wit:Articles of FaithI. The Triune God1. We believe in one eternally existent, infinite God, Sovereign Creator and Sustainer of the universe; that He only is God, [creative and administrative,] holy in nature, attributes, and purpose[;]. The God who is holy love and light [that He, as God,] is Triune in essential being, revealed as Father, Son, and Holy Spirit.(Genesis 1; Leviticus 19:2; Deuteronomy 6:4-5; Isaiah 5:16; 6:1-7; 40:18-31; Matthew 3:16-17; 28:19-20; John 14:6-27; 1 Corinthians 8:6; 2 Corinthians 13:14; Galatians 4:4-6; Ephesians 2:13-18; 1 John 1:5; 4:8)II. Jesus Christ2. We believe in Jesus Christ, the Second Person of the Triune Godhead; that He was eternally one with the Father; that He became incarnate by the Holy Spirit and was born of the Virgin Mary, so that two whole and perfect natures, that is to say the Godhead and manhood, are thus united in one Person very God and very man, the God-man.We believe that Jesus Christ died for our sins, and that He truly arose from the dead and took again His body, together with all things appertaining to the perfection of man’s nature, wherewith He ascended into heaven and is there engaged in intercession for us.(Matthew 1:20-25; 16:15-16; Luke 1:26-35; John 1:1-18; Acts 2:22-36; Romans 8:3, 32-34; Galatians 4:4-5; Philippians 2:5-11; Colossians 1:12-22; 1 Timothy 6:14-16; Hebrews 1:1-5; 7:22-28; 9:24-28; 1 John 1:1-3; 4:2-3, 15)III. The Holy Spirit3. We believe in the Holy Spirit, the Third Person of the Triune Godhead, that He is ever present and efficiently active in and with the Church of Christ, convincing the world of sin, regenerating those who repent and believe, sanctifying believers, and guiding into all truth as it is in Jesus.(John 7:39; 14:15-18, 26; 16:7-15; Acts 2:33; 15:8-9; Romans 8:1-27; Galatians 3:1-14; 4:6; Ephesians 3:14-21; 1 Thessalonians 4:7-8; 2 Thessalonians 2:13; 1 Peter 1:2; 1 John 3:24; 4:13)IV. The Holy Scriptures4. We believe in the plenary inspiration of the Holy Scriptures, by which we understand the 66 books of the Old and New Testaments, given by divine inspiration, inerrantly revealing the will of God concerning us in all things necessary to our salvation, so that whatever is not contained therein is not to be enjoined as an article of faith.(Luke 24:44-47; John 10:35; 1 Corinthians 15:3-4; 2 Timothy 3:15-17; 1 Peter 1:10-12; 2 Peter 1:20-21)V. Sin, Original and Personal5. We believe that sin came into the world through the disobedience of our first parents, and death by sin. We believe that sin is of two kinds: original sin or depravity, and actual or personal sin.5.1. We believe that original sin, or depravity, is that corruption of the nature of all the offspring of Adam by reason of which everyone is very far gone from original righteousness or the pure state of our first parents at the time of their creation, is averse to God, is without spiritual life, and inclined to evil, and that continually. We further believe that original sin continues to exist with the new life of the regenerate, until the heart is fully cleansed by the baptism with the Holy Spirit.5.2. We believe that original sin differs from actual sin in that it constitutes an inherited propensity to actual sin for which no one is accountable until its divinely provided remedy is neglected or rejected.5.3. We believe that actual or personal sin is a voluntary violation of a known law of God by a morally responsible person. It is therefore not to be confused with involuntary and inescapable shortcomings, infirmities, faults, mistakes, failures, or other deviations from a standard of perfect conduct that are the residual effects of the Fall. However, such innocent effects do not include attitudes or responses contrary to the spirit of Christ, which may properly be called sins of the spirit. We believe that personal sin is primarily and essentially a violation of the law of love; and that in relation to Christ sin may be defined as unbelief.(Original sin: Genesis 3; 6:5; Job 15:14; Psalm 51:5; Jeremiah 17:9-10; Mark 7:21-23; Romans 1:18-25; 5:12-14; 7:1-8:9; 1 Corinthians 3:1-4; Galatians 5:16-25; 1 John 1:7-8 Personal sin: Matthew 22:36-40 {with 1 John 3:4}; John 8:34-36; 16:8-9; Romans 3:23; 6:15-23; 8:18-24; 14:23; 1 John 1:9-2:4; 3:7-10)VI. Atonement6. We believe that Jesus Christ, by His sufferings, by the shedding of His own blood, and by His death on the Cross, made a full atonement for all human sin, and that this Atonement is the only ground of salvation, and that it is sufficient for every individual of Adam’s race. The Atonement is graciously efficacious for the salvation of [the irresponsible] those incapable of moral responsibility and for the children in innocency but is efficacious for the salvation of those who reach the age of responsibility only when they repent and believe.(Isaiah 53:5-6, 11; Mark 10:45; Luke 24:46-48; John 1:29; 3:14-17; Acts 4:10-12; Romans 3:21-26; 4:17-25; 5:6-21; 1 Corinthians 6:20; 2 Corinthians 5:14-21; Galatians 1:3-4; 3:13-14; Colossians 1:19-23; 1 Timothy 2:3-6; Titus 2:11-14; Hebrews 2:9; 9:11-14; 13:12; 1 Peter 1:18-21; 2:19-25; 1 John 2:1-2)VII. Prevenient Grace7. We believe that the human race’s creation in Godlikeness included ability to choose between right and wrong, and that thus human beings were made morally responsible; that through the fall of Adam they became depraved so that they cannot now turn and prepare themselves by their own natural strength and works to faith and calling upon God. But we also believe that the grace of God through Jesus Christ is freely bestowed upon all people, enabling all who will to turn from sin to righteousness, believe on Jesus Christ for pardon and cleansing from sin, and follow good works pleasing and acceptable in His sight.We believe that all persons, though in the possession of the experience of regeneration and entire sanctification, may fall from grace and apostatize and, unless they repent of their sins, be hopelessly and eternally lost.(Godlikeness and moral responsibility: Genesis 1:26-27; 2:16-17; Deuteronomy 28:1-2; 30:19; Joshua 24:15; Psalm 8:3-5; Isaiah 1:8-10; Jeremiah 31:29-30; Ezekiel 18:1-4; Micah 6:8; Romans 1:19-20; 2:1-16; 14:7-12; Galatians 6:7-8Natural inability: Job 14:4; 15:14; Psalms 14:1-4; 51:5; John 3:6a; Romans 3:10-12; 5:12-14, 20a; 7:14-25 Free grace and works of faith: Ezekiel 18:25-26; John 1:12-13; 3:6b; Acts 5:31; Romans 5:6-8, 18; 6:15-16, 23; 10:6-8; 11:22; 1 Corinthians 2:9-14; 10:1-12; 2 Corinthians 5:18-19; Galatians 5:6; Ephesians 2:8-10; Philippians 2:12-13; Colossians 1:21-23; 2 Timothy 4:10a; Titus 2:11-14; Hebrews 2:1-3; 3:12-15; 6:4-6; 10:26-31; James 2:18-22; 2 Peter 1:10-11; 2:20-22)VIII. Repentance8. We believe that repentance, which is a sincere and thorough change of the mind in regard to sin, involving a sense of personal guilt and a voluntary turning away from sin, is demanded of all who have by act or purpose become sinners against God. The Spirit of God gives to all who will repent the gracious help of penitence of heart and hope of mercy, that they may believe unto pardon and spiritual life.(2 Chronicles 7:14; Psalms 32:5-6; 51:1-17; Isaiah 55:6-7; Jeremiah 3:12-14; Ezekiel 18:30-32; 33:14-16; Mark 1:14-15; Luke 3:1-14; 13:1-5; 18:9-14; Acts 2:38; 3:19; 5:31; 17:30-31; 26:16-18; Romans 2:4; 2 Corinthians 7:8-11; 1 Thessalonians 1:9; 2 Peter 3:9)IX. Justification, Regeneration, and Adoption9. We believe that justification is the gracious and judicial act of God by which He grants full pardon of all guilt and complete release from the penalty of sins committed, and acceptance as righteous, to all who believe on Jesus Christ and receive Him as Lord and Savior.10. We believe that regeneration, or the new birth, is that gracious work of God whereby the moral nature of the repentant believer is spiritually quickened and given a distinctively spiritual life, capable of faith, love, and obedience.11. We believe that adoption is that gracious act of God by which the justified and regenerated believer is constituted a son of God.12. We believe that justification, regeneration, and adoption are simultaneous in the experience of seekers after God and are obtained upon the condition of faith, preceded by repentance; and that to this work and state of grace the Holy Spirit bears witness.(Luke 18:14; John 1:12-13; 3:3-8; 5:24; Acts 13:39; Romans 1:17; 3:21-26, 28; 4:5-9, 17-25; 5:1, 16-19; 6:4; 7:6; 8:1, 15-17; 1 Corinthians 1:30; 6:11; 2 Corinthians 5:17-21; Galatians 2:16-21; 3:1-14, 26; 4:4-7; Ephesians 1:6-7; 2:1, 4-5; Philippians 3:3-9; Colossians 2:13; Titus 3:4-7; 1 Peter 1:23; 1 John 1:9; 3:1-2, 9; 4:7; 5:1, 9-13, 18)X. Christian Holiness and Entire Sanctification13. We believe that [entire] sanctification is [that] the [act] work of God[, subsequent to regeneration, by] which transforms believers into the likeness of Christ. It is wrought by God’s grace through the Holy Spirit in initial sanctification, or regeneration (simultaneous with justification), entire sanctification, and the continued perfecting work of the Holy Spirit culminating in glorification. In glorification we are fully conformed to the image of the Son.We believe that entire sanctification is that act of God, subsequent to regeneration, by which believers are made free from original sin, or depravity, and brought into a state of entire devotement to God, and the holy obedience of love made perfect.It is wrought by the baptism with or infilling of the Holy Spirit, and comprehends in one experience the cleansing of the heart from sin and the abiding, indwelling presence of the Holy Spirit, empowering the believer for life and service.Entire sanctification is provided by the blood of Jesus, is wrought instantaneously by grace through faith, preceded by entire consecration; and to this work and state of grace the Holy Spirit bears witness.This experience is also known by various terms representing its different phases, such as “Christian perfection,” “perfect love,” “heart purity,” “the baptism with or infilling of the Holy Spirit,” “the fullness of the blessing,” and “Christian holiness.”14. We believe that there is a marked distinction between a pure heart and a mature character. The former is obtained in an instant, the result of entire sanctification; the latter is the result of growth in grace.We believe that the grace of entire sanctification includes the divine impulse to grow in grace as a Christlike disciple. However, this impulse must be consciously nurtured, and careful attention given to the requisites and processes of spiritual development and improvement in Christlikeness of character and personality. Without such purposeful endeavor, one’s witness may be impaired and the grace itself frustrated and ultimately lost.Participating in the means of grace, especially the fellowship, disciplines, and sacraments of the Church, believers grow in grace and in wholehearted love to God and neighbor.(Jeremiah 31:31-34; Ezekiel 36:25-27; Malachi 3:2-3; Matthew 3:11-12; Luke 3:16-17; John 7:37-39; 14:15-23; 17:6-20; Acts 1:5; 2:1-4; 15:8-9; Romans 6:11-13, 19; 8:1-4, 8-14; 12:1-2; 2 Corinthians 6:14-7:1; Galatians 2:20; 5:16-25; Ephesians 3:14-21; 5:17-18, 25-27; Philippians 3:10-15; Colossians 3:1-17; 1 Thessalonians 5:23-24; Hebrews 4:9-11; 10:10-17; 12:1-2; 13:12; 1 John 1:7, 9)(“Christian perfection,” “perfect love”: Deuteronomy 30:6; Matthew 5:43-48; 22:37-40; Romans 12:9-21; 13:8-10; 1 Corinthians 13; Philippians 3:10-15; Hebrews 6:1; 1 John 4:17-18“Heart purity”: Matthew 5:8; Acts 15:8-9; 1 Peter 1:22; 1 John 3:3“Baptism with or infilling of the Holy Spirit”: Jeremiah 31:31-34; Ezekiel 36:25-27; Malachi 3:2-3; Matthew 3:11-12; Luke 3:16-17; Acts 1:5; 2:1-4; 15:8-9“Fullness of the blessing”: Romans 15:29“Christian holiness”: Matthew 5:1-7:29; John 15:1-11; Romans 12:1-15:3; 2 Corinthians 7:1; Ephesians 4:17-5:20; Philippians 1:9-11; 3:12-15; Colossians 2:20-3:17; 1 Thessalonians 3:13; 4:7-8; 5:23; 2 Timothy 2:19-22; Hebrews 10:19-25; 12:14; 13:20-21; 1 Peter 1:15-16; 2 Peter 1:1-11; 3:18; Jude 20-21)XI. The Church15. We believe in the Church, the community that confesses Jesus Christ as Lord, the covenant people of God made new in Christ, the Body of Christ called together by the Holy Spirit through the Word.God calls the Church to express its life in the unity and fellowship of the Spirit; in worship through the preaching of the Word, observance of the sacraments, and ministry in His name; by obedience to Christ, holy living, and mutual accountability. The mission of the Church in the world is to [continue] share in the redemptive and reconciling ministry [work] of Christ in the power of the Spirit [through holy living, evangelism, discipleship, and service]. The Church fulfills its mission by making disciples through evangelism, education, showing compassion, working for justice, and bearing witness to the kingdom of God.The Church is a historical reality, which organizes itself in culturally conditioned forms; exists both as local congregations and as a universal body; sets apart persons called of God for specific ministries. God calls the Church to live under His rule in anticipation of the consummation at the coming of our Lord Jesus Christ.(Exodus 19:3; Jeremiah 31:33; Matthew 8:11; 10:7; 16:13-19, 24; 18:15-20; 28:19-20; John 17:14-26; 20:21-23; Acts 1:7-8; 2:32-47; 6:1-2; 13:1; 14:23; Romans 2:28-29; 4:16; 10:9-15; 11:13-32; 12:1-8; 15:1-3; 1 Corinthians 3:5-9; 7:17; 11:1, 17-33; 12:3, 12-31; 14:26-40; 2 Corinthians 5:11-6:1; Galatians 5:6, 13-14; 6:1-5, 15; Ephesians 4:1-17; 5:25-27; Philippians 2:1-16; 1 Thessalonians 4:1-12; 1 Timothy 4:13; Hebrews 10:19-25; 1 Peter 1:1-2, 13; 2:4-12, 21; 4:1-2, 10-11; 1 John 4:17; Jude 24; Revelation 5:9-10)XII. Baptism16. We believe that Christian baptism, commanded by our Lord, is a sacrament signifying acceptance of the benefits of the atonement of Jesus Christ, to be administered to believers and declarative of their faith in Jesus Christ as their Savior, and full purpose of obedience in holiness and righteousness.Baptism being a symbol of the new covenant, young children may be baptized, upon request of parents or guardians who shall give assurance for them of necessary Christian training. Baptism may be administered by sprinkling, pouring, or immersion, according to the choice of the applicant.(Matthew 3:1-7; 28:16-20; Acts 2:37-41; 8:35-39; 10:44-48; 16:29-34; 19:1-6; Romans 6:3-4; Galatians 3:26-28; Colossians 2:12; 1 Peter 3:18-22)XIII. The Lord’s Supper17. We believe that the Memorial and Communion Supper instituted by our Lord and Savior Jesus Christ is essentially a New Testament sacrament, declarative of His sacrificial death, through the merits of which believers have life and salvation and promise of all spiritual blessings in Christ. It is distinctively for those who are prepared for reverent appreciation of its significance, and by it they show forth the Lord’s death till He come again. It being the Communion feast, only those who have faith in Christ and love for the saints should be called to participate therein.(Exodus 12:1-14; Matthew 26:26-29; Mark 14:22-25; Luke 22:17-20; John 6:28-58; 1 Corinthians 10:14-21; 11:23-32)XIV. Divine Healing18. We believe in the Bible doctrine of divine healing and urge our people to seek to offer the prayer of faith for the healing of the sick. We also believe God heals through the means of medical science.(2 Kings 5:1-19; Psalm 103:1-5; Matthew 4:23-24; 9:18-35; John 4:46-54; Acts 5:12-16; 9:32-42; 14:8-15; 1 Corinthians 12:4-11; 2 Corinthians 12:7-10; James 5:13-16)XV. Second Coming of Christ19. We believe that the Lord Jesus Christ will come again; that we who are alive at His coming shall not precede them that are asleep in Christ Jesus; but that, if we are abiding in Him, we shall be caught up with the risen saints to meet the Lord in the air, so that we shall ever be with the Lord.(Matthew 25:31-46; John 14:1-3; Acts 1:9-11; Philippians 3:20-21; 1 Thessalonians 4:13-18; Titus 2:11-14; Hebrews 9:26-28; 2 Peter 3:3-15; Revelation 1:7-8; 22:7-20)XVI. Resurrection, Judgment, and Destiny20. We believe in the resurrection of the dead, that the bodies both of the just and of the unjust shall be raised to life and united with their spirits—“they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.”21. We believe in future judgment in which every person shall appear before God to be judged according to his or her deeds in this life.22. We believe that glorious and everlasting life is assured to all who savingly believe in, and obediently follow, Jesus Christ our Lord; and that the finally impenitent shall suffereternally in hell.(Genesis 18:25; 1 Samuel 2:10; Psalm 50:6; Isaiah 26:19; Daniel 12:2-3; Matthew 25:31-46; Mark 9:43-48; Luke 16:19-31; 20:27-38; John 3:16-18; 5:25-29; 11:21-27; Acts 17:30-31; Romans 2:1-16; 14:7-12; 1 Corinthians 15:12-58; 2 Corinthians 5:10; 2 Thessalonians 1:5-10; Revelation 20:11-15; 22:1-15)Creation Ministries InternationalGroup idCMIGroup nameCreation Ministries InternationalTraditionYoung earth creationistWikipedia Origin1977 Creation Science Association founded by Dr. Carl Wieland …In communion withWebsite Source of creedal statement 7 December 2013 7 December 2013Additional church documentsStatement of Faith(See also “Good News”)(A) PrioritiesThe scientific aspects of creation are important, but are secondary in importance to the proclamation of the Gospel of Jesus Christ as Sovereign, Creator, Redeemer and Judge.The doctrines of Creator and Creation cannot ultimately be divorced from the Gospel of Jesus Christ.(B) BasicsThe 66 books of the Bible are the written Word of God. The Bible is divinely inspired and inerrant throughout. Its assertions are factually true in all the original autographs. It is the supreme authority, not only in all matters of faith and conduct, but in everything it teaches. Its authority is not limited to spiritual, religious or redemptive themes but includes its assertions in such fields as history and science.The final guide to the interpretation of Scripture is Scripture itself.The account of origins presented in Genesis is a simple but factual presentation of actual events and therefore provides a reliable framework for scientific research into the question of the origin and history of life, mankind, the Earth and the universe.The various original life forms (kinds), including mankind, were made by direct creative acts of God. The living descendants of any of the original kinds (apart from man) may represent more than one species today, reflecting the genetic potential within the original kind. Only limited biological changes (including mutational deterioration) have occurred naturally within each kind since Creation.The great Flood of Genesis was an actual historic event, worldwide (global) in its extent and effect.The special creation of Adam (the first man) and Eve (the first woman), and their subsequent fall into sin, is the basis for the necessity of salvation for mankind.Death (both physical and spiritual) and bloodshed entered into this world subsequent to, and as a direct consequence of, man’s sin.(C) TheologyThe Godhead is triune: one God, three Persons—God the Father, God the Son, and God the Holy Spirit.All mankind are sinners, inherently from Adam and individually (by choice) and are therefore subject to God’s wrath and condemnation.Freedom from the penalty and power of sin is available to man only through the sacrificial death and shed blood of Jesus Christ, and His complete and bodily Resurrection from the dead.The Holy Spirit enables the sinner to repent and believe in Jesus Christ.The Holy Spirit lives and works in each believer to produce the fruits of righteousness.Salvation is a gift received by faith alone in Christ alone and expressed in the individual’s repentance, recognition of the death of Christ as full payment for sin, and acceptance of the risen Christ as Saviour, Lord and God.All things necessary for our salvation are set down in Scripture.Jesus Christ was conceived by the Holy Spirit and born of the virgin Mary.Jesus Christ rose bodily from the dead, ascended to Heaven, is currently seated at the right hand of God the Father, and shall return in like manner to this Earth as Judge of the living and the dead.Satan is the personal spiritual adversary of both God and man.Those who do not believe in Christ are subject to everlasting conscious punishment, but believers enjoy eternal life with God.(D) GeneralThe following are held by members of the Boards (Directors) of Creation Ministries International to be either consistent with Scripture or implied by Scripture: Scripture teaches a recent origin for man and the whole creation.The days in Genesis do not correspond to geologic ages, but are six [6] consecutive twenty-four [24] hour days of Creation.The Noachian Flood was a significant geological event and much (but not all) fossiliferous sediment originated at that time.The ‘gap’ theory has no basis in Scripture. Nor has the day-age idea (so-called ‘progressive creation’), or the Framework Hypothesis or theistic evolution.The view, commonly used to evade the implications or the authority of Biblical teaching, that knowledge and/or truth may be divided into ‘secular’ and ‘religious’, is rejected.By definition, no apparent, perceived or claimed evidence in any field, including history and chronology, can be valid if it contradicts the Scriptural record. Of primary importance is the fact that evidence is always subject to interpretation by fallible people who do not possess all information. Good News!Before we talk of the Good News we need to deal with the bad news.The problem with you and meAs God’s creatures, He owns us and has set a perfect moral standard for us—and we are accountable to Him for how we live (Hebrews 9:27). The Bible tells us that we all, like Adam and Eve (the first man and woman), have turned away from God’s ways; we have gone our own way, living life in effect as if we were God—in charge. This rebellion, rejecting God’s rule over us, is what the Bible calls ‘sin’ and we have all sinned (Romans 3:23).The Bible says that God will hold us accountable for our sin. Like Adam, the first man that God created, we all deserve God’s judgment for our sin. As descendants of Adam, we all suffer physical death at the end of this earthly life. The Bible calls this death (the result of God’s curse—Genesis 3:19) ‘the last enemy’ (1 Corinthians 15:26). Death had no place in the original perfect creation. It came about because of Adam’s sin, when he, by his actions, told God that He was not needed—Adam was going to be his own god. However, each one of us has endorsed Adam’s action, in individually rejecting God’s rule over us (Romans 5:12).The Bible also tells us that God will, in the future, judge us for our sin. His judgment will result in terrible consequences (Romans 2:5–11). God is perfectly just, meaning that He will always act justly according to the moral / legal principles that He instituted, so He must punish violations of His law. Since our shortcomings offend His perfect, infinite holiness, the punishment must also be infinite. Because we are finite, it follows that the punishment must be of infinite duration (Matthew 25:46). Further, we cannot earn God’s pardon or forgiveness by any deeds we do, for nothing we can do can undo the sin we have done (Romans 3:23, 24; Ephesians 2:8,9). Doing good things to try to outweigh the bad is like painting fresh paint over dry rot in timber—the dry rot still remains.God’s rescue planBut God has provided a way of escape from the curse of death and the judgment to come. Either we must suffer our punishment, or else a Substitute must endure it in our place (Isaiah 53). The Substitute must be fully human to substitute for humanity (Hebrews 2:14), must be perfectly sinless so He would not have to atone for sins of His own (Hebrews 7:27), and must be fully Divine to endure God’s infinite wrath (Isaiah 53:10). To be the mediator between God and Man, Jesus must be both—‘For there is one God and one mediator between God and men, the man Christ Jesus’ (1 Timothy 2:5).The Bible says, ‘For God so loved the world that He gave his only begotten Son, that whoever believes in Him should not perish, but have everlasting life.’ (John 3:16) Jesus Christ came into the world to take upon Himself the curse and penalty for our sins. As God in the flesh (Colossians 2:9), the God-man Jesus lived a sinless life (Hebrews 4:15) and willingly gave Himself to suffer death for us, in our place (Romans 5:8, 1 Peter 3:18). He took upon himself the punishment we deserved for our sins. As He was God (as well as man), His life was of sufficient value to pay for all the sins of any number of people. And He rose from the dead, proving that He had paid the price and conquered death. Jesus’ death and Resurrection are attested facts of history—many have tried to explain away the events and instead been converted.A free gift? Is anything truly free?God offers this free gift of salvation to all who will receive it. He calls upon all to turn away from their sinful ways and trust in what Christ has done for us. We can do nothing to remove our guilt before God (Romans 3:23). Doing good things does not remove our sin, and since we are all sinners, we can do nothing to undo that; it is only by the mercy of God that we can be saved through what He has done—it is a gift (Ephesians 2:8,9). Those who try to earn their own salvation apart from God’s grace (unmerited favour) will fail (Romans 9:32).The alternative?On the other hand, whoever spurns God’s offer will suffer His wrath in the judgment to come, of which the Bible clearly warns repeatedly. This is a terrifying prospect (2 Thessalonians 1:7–9). Jesus spoke much of this, warning people of the danger they faced. The Bible’s book of Revelation uses graphic imagery to depict the dreadful future of those who reject God’s mercy now—eternal separation from God, the source of all that is good.Some might protest that such a sentence is excessive. However, God is giving the rebellious their heart’s desire: to be free of God’s rule over them forever. The problem is that to be free of God’s rule also entails being separated from God Who is the source of all that is good (Genesis 1:31; 1 John 1:5–10).If you understand that you are an unworthy sinner, deserving of God’s condemnation and in need of His forgiveness, then the Bible says that you must have ‘repentance toward God and faith toward our Lord Jesus Christ’ (Acts 20:21). Repentance means a complete change of mind—that you agree with God about your sin and about who Jesus is and what He did for you, and you now want to live a life pleasing to Him. Faith in Jesus Christ entails accepting who He is, ‘the Son of the living God’, that ‘Christ died for the ungodly’ and that He conquered death for you in His resurrection (1 Corinthians 15:21,22). You must believe that He is able to rescue you, and put your trust in Christ alone to make you right with God.What now?If you desire to be saved, then turn to Christ now. Admit to Him that you are a guilty, helpless sinner, and ask Him to save you and be Lord of your life, helping you to leave behind your sinful ways and live for Him. The Bible says, ‘If you confess with your mouth the Lord Jesus, and believe in your heart that God raised Him from the dead, you shall be saved’ (Romans 10:9). (Note that this promise from God does not depend on your feelings, which come and go; we can simply trust God for what He has promised. That which God says He will do, He will do.) If you have prayed in this way, then you should find some Christians who respect the Bible, God’s Word, as authoritative in all matters of which it speaks—such Christians will be keen always to study the Bible’s teaching, applying it to their lives. Ask them to help you as you learn to live as God wants you to live.Cru (Campus Crusade for Christ in the United States)Group idGroup nameCru (Campus Crusade for Christ in the United States)TraditionWikipedia Origin1951 by Bill and Vonette BrightIn communion withWebsite Source of creedal statement 4 December 2013Additional church documentsStatement of FaithThe sole basis of our beliefs is the Bible, God's infallible written Word, the 66 books of the Old and New Testaments. We believe that it was uniquely, verbally and fully inspired by the Holy Spirit and that it was written without error (inerrant) in the original manuscripts. It is the supreme and final authority in all matters on which it speaks.We accept those areas of doctrinal teaching on which, historically, there has been general agreement among all true Christians. Because of the specialized calling of our movement, we desire to allow for freedom of conviction on other doctrinal matters, provided that any interpretation is based upon the Bible alone, and that no such interpretation shall become an issue which hinders the ministry to which God has called us.There is one true God, eternally existing in three persons – Father, Son, and Holy Spirit – each of whom possesses equally all the attributes of Deity and the characteristics of personality.Jesus Christ is God, the living Word, who became flesh through His miraculous conception by the Holy Spirit and His virgin birth. Hence, He is perfect Deity and true humanity united in one person forever.He lived a sinless life and voluntarily atoned for the sins of men by dying on the cross as their substitute, thus satisfying divine justice and accomplishing salvation for all who trust in Him alone.He rose from the dead in the same body, though glorified, in which He lived and died.He ascended bodily into heaven and sat down at the right hand of God the Father, where He, the only mediator between God and man, continually makes intercession for His own.Man was originally created in the image of God. He sinned by disobeying God; thus, he was alienated from his Creator. That historic fall brought all mankind under divine condemnation.Man's nature is corrupted, and he is thus totally unable to please God. Every man is in need of regeneration and renewal by the Holy Spirit.The salvation of man is wholly a work of God's free grace and is not the work, in whole or in part, of human works or goodness or religious ceremony. God imputes His righteousness to those who put their faith in Christ alone for their salvation, and thereby justified them in His sight.It is the privilege of all who are born again of the Spirit to be assured of their salvation from the very moment in which they trust Christ as their Savior. This assurance is not based upon any kind of human merit, but is produced by the witness of the Holy Spirit, who confirms in the believer the testimony of God in His written word.The Holy Spirit has come into the world to reveal and glorify Christ and to apply the saving work of Christ to men. He convicts and draws sinners to Christ, imparts new life to them, continually indwells them from the moment of spiritual birth and seals them until the day of redemption. His fullness, power and control are appropriated in the believer's life by faith.Every believer is called to live so in the power of the indwelling Spirit that he will not fulfill the lust of the flesh but will bear fruit to the glory of God.Jesus Christ is the Head of the Church, His Body, which is composed of all men, living and dead, who have been joined to Him through saving faith.God admonishes His people to assemble together regularly for worship, for participation in ordinances, for edification through the Scriptures and for mutual encouragement.At physical death the believer enters immediately into eternal, conscious fellowship with the Lord and awaits the resurrection of his body to everlasting glory and blessing.At physical death the unbeliever enters immediately into eternal, conscious separation from the Lord and awaits the resurrection of his body to everlasting judgment and condemnation.Jesus Christ will come again to the earth – personally, visibly and bodily – to consummate history and the eternal plan of God.The Lord Jesus Christ commanded all believers to proclaim the Gospel throughout the world and to disciple men of every nation. The fulfillment of that Great Commission requires that all worldly and personal ambitions be subordinated to a total commitment to "Him who loved us and gave Himself for us."Evangelical Free Church in AmericaGroup idEFCAGroup nameEvangelical Free Church in Americaaka Evangelical Free Church in AmericaTraditionWikipedia Origin1950 merger of Swedish Evangelical Free ChurchNorwegian-Danish Evangelical Free Church AssociationIn communion withNational Association of EvangelicalsWebsite Source of creedal statement 4 December 2013Additional church documentsEFCA Statement of FaithCurrent EFCA Statement of Faith adopted in 2008The Evangelical Free Church of America is an association of autonomous churches united?around these theological convictions:God?1. We believe in one God, Creator of all things, holy, infinitely perfect, and eternally existing in?a loving unity of three equally divine Persons: the Father, the Son and the Holy Spirit. Having?limitless knowledge and sovereign power, God has graciously purposed from eternity to redeem?a people for Himself and to make all things new for His own glory.?The Bible?2. We believe that God has spoken in the Scriptures, both Old and New Testaments, through the?words of human authors. As the verbally inspired Word of God, the Bible is without error in the?original writings, the complete revelation of His will for salvation, and the ultimate authority by?which every realm of human knowledge and endeavor should be judged. Therefore, it is to be?believed in all that it teaches, obeyed in all that it requires, and trusted in all that it promises.?The Human Condition?3. We believe that God created Adam and Eve in His image, but they sinned when tempted by?Satan. In union with Adam, human beings are sinners by nature and by choice, alienated from God, and under His wrath. Only through God’s saving work in Jesus Christ can we be rescued,?reconciled and renewed.?Jesus Christ?4. We believe that Jesus Christ is God incarnate, fully God and fully man, one Person in two?natures. Jesus—Israel's promised Messiah—was conceived through the Holy Spirit and born of the virgin Mary. He lived a sinless life, was crucified under Pontius Pilate, arose bodily from the?dead, ascended into heaven and sits at the right hand of God the Father as our High Priest and?Advocate.?The Work of Christ?5. We believe that Jesus Christ, as our representative and substitute, shed His blood on the cross?as the perfect, all-sufficient sacrifice for our sins. His atoning death and victorious?resurrection?constitute the only ground for salvation.The Holy Spirit6.?We believe that the Holy Spirit, in all that He does, glorifies the Lord Jesus Christ. He?convicts the world of its guilt. He regenerates sinners, and in Him they are baptized into union with Christ and adopted as heirs in the family of God. He also indwells, illuminates, guides,?equips and empowers believers for Christ-like living and service.?The Church?7. We believe that the true church comprises all who have been justified by God's grace through?faith alone in Christ alone. They are united by the Holy Spirit in the body of Christ, of which He?is the Head. The true church is manifest in local churches, whose membership should be?composed only of believers. The Lord Jesus mandated two ordinances, baptism and the Lord’s?Supper, which visibly and tangibly express the gospel. Though they are not the means of?salvation, when celebrated by the church in genuine faith, these ordinances confirm and nourish?the believer.?Christian Living?8. We believe that God's justifying grace must not be separated from His sanctifying power and?purpose. God commands us to love Him supremely and others sacrificially, and to live out our?faith with care for one another, compassion toward the poor and justice for the oppressed. With?God’s Word, the Spirit’s power, and fervent prayer in Christ’s name, we are to combat the?spiritual forces of evil. In obedience to Christ’s commission, we are to make disciples among all?people, always bearing witness to the gospel in word and deed.?Christ’s Return?9. We believe in the personal, bodily and premillennial return of our Lord Jesus Christ. The?coming of Christ, at a time known only to God, demands constant expectancy and, as our blessed?hope, motivates the believer to godly living, sacrificial service and energetic mission.?Response and Eternal Destiny?10. We believe that God commands everyone everywhere to believe the gospel by turning to?Him in repentance and receiving the Lord Jesus Christ. We believe that God will raise the dead?bodily and judge the world, assigning the unbeliever to condemnation and eternal conscious?punishment and the believer to eternal blessedness and joy with the Lord in the new heaven and?the new earth, to the praise of His glorious grace. Amen.EFCA Statement of Faith (with Scripture References)a SHC working document The Evangelical Free Church of America is an association of autonomous churches united around these theological convictions: God 1. We believe in one God (Dt. 6:4; Mk. 12:29), Creator of all things (Gen. 1:1; Ps. 33:6; Jn. 1:3; Col. 1:15-17; Heb. 11:3), holy (Ex. 15:11; Isa. 6:3; 57:15), infinitely perfect (Dt. 32:4; Job 1:7-10; Ps. 18:30; 50:2; 90:2; 145:3; Matt. 5:48), and eternally existing (Ps. 33:11; 102:25-27; 115:3; Dan. 4:34-35; Jn. 5:26; Acts 17:24-25) in a loving unity (Jn. 3:35; 17:24; 1 Jn. 4:8,16) of three equally divine Persons (Jn. 17:11; Matt. 3:16-17; 28:19; 2 Cor. 13:14; 1 Pet. 1:2): the Father (Dt. 32:6; Mt. 6:6; Rom. 8:15; 1 Cor. 8:6), the Son (Matt.3:17; Jn. 1:14; 3:16; Gal. 4:4; Heb. 1:5), and the Holy Spirit (Jn. 14:16, 17, 26; 15:26; 16:7-15; Rom. 8:9, 26; Gal. 4:6). Having limitless knowledge (Ps. 139:1-16; 147:5; Isa. 46:10; Jn. 21:17) and sovereign power (Jer. 32:17; Eph. 1:11; Rm. 8:28; 2 Cor. 6:18; Eph. 3:20; Rev. 1:8), God has graciously purposed from eternity to redeem a people for Himself (1 Cor. 2:7; Eph. 1:11; 3:10,11; 2 Tim. 1:9; Tit. 1:2; 1 Pet. 1:20; Rev. 13:8) and to make all things new (Matt. 19:28; Acts 3:21; Rom. 8:19-21; Rev. 21,22) for His own glory (Ps. 19:1-2; Isa. 43:7; Jer. 13:11; Col. 1:15-23; Rev. 4:11; 5:914). The Bible 2. We believe that God has spoken in the Scriptures (Matt. 1:22; 4:4; 19:4,5; Heb. 1:12), both Old and New Testaments (2 Pet. 3:15,16), through the words of human authors (Lk. 1:1-4). As the verbally inspired Word of God (2 Tim. 3:16; 2 Pet. 1:20,21), the Bible is without error in the original writings (Num. 23:19; 2 Sam. 7:28; Prov. 30:5; Ps. 119:96, 160; Matt. 5:18; Jn. 10:35; 17:17; Tit. 1:1,2), the complete revelation of His will for salvation (Lk. 16:29-31; Gal. 1:8,9; 2 Tim. 3:15), and the ultimate authority by which every realm of human knowledge and endeavor should be judged (Jn. 17:17; 1 Tim. 3:15-17; 1 Pet. 1:23; Ps. 119:44,45,165). Therefore, it is to be believed in all that it teaches (Matt. 22:29; Rom. 15:4; 2 Tim. 3:16), obeyed in all that it requires (Matt. 28:20; 2 Thess. 3:14; 1 Jn. 2:5), and trusted in all that it promises (Rom. 1:2; 4:21; Heb. 10:23; 2 Pet. 1:4; 3:13). The Human Condition 3. We believe that God created Adam and Eve in His image (Gen. 1:26-27; 5:1; 9:6; 1 Cor. 11:7; Col. 3:10; Jms. 3:9), but they sinned when tempted by Satan (Gen. 3:1-6; Jn. 8:44; Rom. 5:12-14; 16:20; 2 Cor. 11:3; 1 Tim. 2:13-14). In union with Adam (Job 14:4; Ps. 51:5; Jn. 3:6; Rom. 3:12; 5:12-14; 1 Cor. 15:22a; 1 Jn. 1:8), human beings are sinners by nature and by choice (Gen. 6:5; Jer. 17:9; Isa. 6:5; Rom. 5:15; 8:5-8; Eph. 2:1-2; 4:17-19), alienated from God (Rom. 5:10), and under His wrath (Rom. 1:18; 2:5; 3:9-19; 3:23; Eph. 2:3). Only through God’s saving work in Jesus Christ (Act 4:12; 1 Tim. 2:5) can we be rescued (1 Thess. 1:10), reconciled (Rom. 5:1,2,10; Col. 1:20) and renewed (Rom. 8:29; 2 Cor. 3:18; Eph. 4:24; Phil. 3:21; 1 Jn. 3:2). Jesus Christ 4. We believe that Jesus Christ (Matt. 1:21; 16:18) is God incarnate (Jn. 1:14, 18; 1 Jn. 4:2), fully God (Isa. 9:6; Jer. 23:6; Jn. 1:1; 20:28; Rom. 9:5; Col. 2:9) and fully man (Matt. 4:2; Lk. 2:40, 52; Jn. 11:35; Heb. 5:7-8; 1 Jn. 1:1-3), one Person in two natures (Jn. 3:13; 10:30; 17:5). Jesus—Israel's promised Messiah (Gen. 3:14-20; 12:1-3; 49:8-12; 2 Sam. 7:11b-16; Matt. 1:1, 17; Lk. 4:16-22; 24:25-27; Jn. 1:41; 4:25-26; Acts 2:36; 13:23,32; Rom. 1:2-3; 2 Tim. 2:8,9)—was conceived through the Holy Spirit (Matt. 1:18; Lk. 1:34,35) and born of the virgin Mary (Isa. 7:14; Matt. 1:20; Lk. 1:34,35). He lived a sinless life (Rom. 5:19; Gal. 4:4,5; Matt. 3:15; Phil. 2:7,8; Heb. 4:15), was crucified under Pontius Pilate (Dt. 21:23; Ps. 16:10; Matt. 27:26; Mk. 15:15; Lk. 23:16; Jn. 19:16; Acts 2:27, 37), arose bodily from the dead (Matt. 28:1-10; Mk. 16:1-8; Lk. 24:39; Rom. 4:25; 1 Cor. 15:20, 44-45; Col. 1:18; Rev. 1:5), ascended into heaven (Lk. 24:51; Acts 1:6-11; Eph. 1:20; 4:8-10; 1 Tim. 3:16) and sits at the right hand of God the Father (Eph. 1:20; Col. 3:1; Heb. 1:3; 8:1; 10:12; 1 Pet. 3:22) as our High Priest (Heb. 2:17; 3:1; 4:14; 6:20; 8:1) and Advocate (Rom. 8: 34; Heb. 7:25; 9:24; 1 Jn. 2:1). The Work of Christ 5. We believe that Jesus Christ, as our representative (Gen. 2:15-17; Matt. 4:1-11; Mk. 1:12-13; Lk. 4:1-13; Rom. 5:18-19; 1 Cor. 1:30; 15:45, 47; Phil. 3:9) and substitute (Mk. 10:45; Heb. 2:16-17; 1 Pet. 2:24; 3:18), shed His blood on the cross (Lev. 17:11; Mt. 26:28; Heb. 9:14, 22; 10:19; 1 Pet. 1:18-19; Rev. 12:10-11) as the perfect, all-sufficient sacrifice (1 Cor. 5:7; Heb. 9:23-24, 26, 28; 10:1; 13:11, 12) for our sins (Isa. 53:5-7, 12; Jn. 1:29; Rom. 3:21-26; 2 Cor. 5:21; Gal. 3:13; 1 Jn. 3:5). His atoning death (Rom. 3:25; Heb. 2:17; 1 Jn. 2:2; 4:10) and victorious resurrection (Col. 1:13; 2:13-15; Heb. 2:14-15) constitute the only ground for salvation (Rom. 4:25; 6:4, 11, 14; 1 Cor. 6:14; 15:20; 2 Cor. 4:14; Eph. 1:19-20; 2:5-6; 1 Pet. 1:3). The Holy Spirit 6. We believe that the Holy Spirit, in all that He does, glorifies the Lord Jesus Christ (Jn. 16:14). He convicts the world of its guilt (Jn. 16:8; 1 Cor. 2:14). He regenerates sinners (Ezek. 36:25-27; Jn. 3:3, 5; 1 Cor. 12:3; 2 Cor. 5:17; Eph. 2:5; Col. 2:13; 1 Thess. 1:4-5; 2 Thess. 2:13; Tit. 3:5; Jas. 1:18; 1 Pet. 1:3), and in Him they are baptized (Mk. 1:8; Acts 1:5; 1 Cor. 12:13) into union with Christ (Rom. 3:24; 5:15-21; 12:5; 1 Cor. 1:2; 5:19; 15:22b; 2 Cor. 5:17; Gal. 1:22; 2:17; 3:28; Eph. 1:4; 2:12; 3:6; 4:32; 2 Tim. 2:10; 1 Thess. 4:16) and adopted as heirs (Rom. 8:15, 23; 9:4; Gal. 4:5; Eph. 1:5; Tit. 3:7) in the family of God (Matt. 12:49-50; 2 Cor. 6:18; Eph. 3:14; 1 Jn. 3:14-18). He also indwells (Jn. 14:17; Rom. 8:11; 1 Cor. 3:16), illuminates (1 Cor. 2:2; 2 Cor. 4:4-15; Eph. 1:17-19; Phil. 1:9-11), guides (Jn. 16:13; Acts 15:28; Rom. 8:4, 14; Gal. 5:16, 18), equips (Rom. 12:4-8; 1 Cor. 12: 4-10; Eph. 4: 7-11; 1 Pet. 4:10-11) and empowers (Acts 1:8; 10:38; Rom. 15:13; 1 Cor. 12:11; Eph. 3:16; 2 Tim. 1:7) believers for Christ-like living and service (Acts 6:8; Rom. 8:4-6, 12-16; 2 Cor. 13:14; Gal. 3:3, 5; 5:22-23, 25; Eph. 2:22; 4:3; Phil. 2:1-2). The Church 7. We believe that the true church (Matt. 16:18; 1 Cor. 12:28; Eph. 4:4-6; 5:25; Heb. 12:28) comprises all who have been justified by God's grace through faith alone in Christ alone (Ps. 103:12; Isa. 44:22; Jn. 3:16; Acts 16:31; Rom. 3:20-28; 4:3; 5:1, 21; 8:1, 30, 33-34; 10:4, 9; 2 Cor. 5:21; Gal. 2:16; Eph. 2:8-9; Phil. 3:9; Tit. 3:7; Heb. 10:14). They are united by the Holy Spirit in the body of Christ (1 Cor. 12:12-27), of which He is the Head (Eph. 1:22-23; 4:15-16; Col. 1:18; 2:19). The true church is manifest in local churches (Acts 9:31; 20:28-30; Rom. 16:5; 1 Cor. 1:2; 16:19; 2 Cor. 1:1; 1 Thess. 1:1; Philem. 1-2), whose membership should be composed only of believers (Matt. 18:15-20; Acts 2:41, 47; 14:23; 20:7; 1 Cor. 1:2, 9; 11:20; 12:13; 14:40; 16:1-2; 1 Tim. 3:113; 5:9; Tit. 1:5-9; Heb. 10:25). The Lord Jesus mandated two ordinances, baptism (Matt. 28:18-20; Rom. 6:3-4; Col. 2:12) and the Lord’s Supper (Matt. 26:26-29; Mk. 14:22-25; Lk. 22:15-20; 1 Cor. 11:23-26), which visibly and tangibly express the gospel. Though they are not the means of salvation, when celebrated by the church in genuine faith, these ordinances confirm and nourish the believer (Jn. 6:55-56; Acts 2:38; 8:39; 16:34; 1 Cor. 10:16; 11:29-30; Col. 2:12). Christian Living 8. We believe that God's justifying grace must not be separated from His sanctifying power and purpose (Matt. 7:17-18; 12:33, 35; Heb. 11:6; Eph. 2:10; 1 Cor. 10:31; Col. 3:17, 23; 2 Thess. 2:13; 5:23; 2 Cor. 5:17; 1 Jn. 2:29; 3:9; 5:18; 2 Cor. 3:18; Tit. 3:5; 1 Cor. 6:11; Rom. 6:11, 14; 1 Pet. 1:15; Phil. 2:12-13; Heb. 12:1, 14; Rom. 6; 2 Tim. 1:9; Js. 2:17; 1 Pet. 2:24; 2 Pet. 1:3-11). God commands us to love Him supremely and others sacrificially (Dt. 6:5; Lev. 19:18; Matt. 22:37-39; Mk. 12:30; Lk. 10:27) and to live out our faith with care for one another (Rom. 12:10; 14:13; 15:7, 14; Gal. 5:26; Eph. 4:32; 1 Thess. 3:12; 5:11, 15; Heb. 10:24-25; 1 Pet. 4:9), compassion toward the poor (Dt. 15:11; Psa. 82:3,4; Psa. 140:12; Prov. 14:21,31; 19:17; 22:9,16,22,23; 28:8; 29:7; 31:8,9; Jer. 22:16; Gal. 2:10; Js. 1:27) and justice for the oppressed (Ex. 23:6; Lev. 19:15; Psa. 82:3,4; 140:12; Prov. 29:7; 31:9; Isa. 1:17; Jer. 9:24; Mic. 6:8; Zech. 7:9,10; Matt. 23:23; Luke 4:18). With God’s Word, the Spirit’s power, and fervent prayer in Christ’s name (Eph. 6:10-18), we (Heb. 3:13; 10:25), are to combat the spiritual forces of evil (2 Cor. 10:3-5; Eph. 6:11, 12; 2 Tim. 4:7; 1 Jn. 5:3-4). In obedience to Christ’s commission, we are to make disciples among all people (Matt. 28:19; Jn. 20:21; Rev. 7:9), always bearing witness to the gospel (Acts 1:8) in word and deed (Matt. 5:1316). Christ's Return 9. We believe in the personal, bodily (Matt. 24:30; 26:64; Acts 1:11; Rev. 1:7) and premillennial (Rev. 20:1-10) return of our Lord Jesus Christ (Matt. 25:31; Tit. 2:13; 2 Thess. 1:6-8; Rev. 19:11-21). The coming of Christ, at a time known only to God (Matt. 24:36; Mk. 13:32), requires constant expectancy (Matt. 24:42-51; Rom. 13:1114; 1 Thess. 5:1-11; Js. 5:8,9; 2 Pet. 3:10-14; Rev. 3:3) and, as our blessed hope (Tit. 2:13), motivates the believer to godly living, sacrificial service and energetic mission (2 Thess. 1:6-8; 2 Tim. 4:8; Tit. 2:14; Heb. 9:28; 1 Jn. 3:2-3; 2 Pet. 3:10-14). Response and Eternal Destiny 10. We believe that God commands everyone everywhere (Acts 17:30; 20:20) to believe the gospel (Mk. 1:15; Jn. 6:29; 8:24; 11:26; 14:1; 20:31; Acts 16:31; Rom. 3:22; 10:14; Gal. 3:22; 1 Tim. 1:16; 1 Pet. 1:8; 1 Jn. 3:23) by turning to Him in repentance (Isa. 55:6-7; Lk. 24:47; Acts 2:37-38; 3:19; 14:15; 17:30; 20:21; 26:17,18; Rom. 2:4; 2 Cor. 7:9-10) and receiving the Lord Jesus Christ (Jn. 1:12). We believe that God will raise the dead bodily (Isa. 26:19; Dan. 12:2; 1 Cor. 15; 1 Thess. 4:13-18; Rev. 20:13) and judge the world (Ecc. 12:14; Matt. 12:36; 26:31-32; Acts 17:31; Rom. 14:10; 2 Cor. 5:10; 2 Tim. 4:1; Rev. 20:12), assigning the unbeliever to condemnation and eternal conscious punishment (Matt. 25:46; Lk. 16:26; 2 Thess. 1:9; Rev. 14:11; 21:6,8; 22:14,15), and the believer to eternal blessedness and joy with the Lord (Matt. 25:34, 46; Jn. 14:2; Rev. 21:1-3), in the new heaven and the new earth (Isa. 65:17; 66:22; Rom. 8:19-21; Heb. 12:26;27; 2 Pet. 3:13; Rev. 21:1; 22:3), to the praise of His glorious grace (Eph. 1:6, 12). Amen. The Fellowship aka Full Gospel Fellowship of Churches and Ministers, InternationalGroup idFGFCMIGroup nameThe Fellowship aka Full Gospel Fellowship of Churches and Ministers, InternationalTraditionWikipedia Origin1962 split by Gordon Lindsay from Voice of Healing movementIn communion withWebsite Source of creedal statement 5 December 2013Additional church documentsOUR DOCTRINE-Articles of Faith1. ?THE SCRIPTURES INSPIREDThe Bible is the inspired Word of God, a revelation from God to man: the infallible rule of faith and conduct and is superior to conscience and reason, but not contrary to reason (2 Tim. 3:15-16; 1 Pet. 2:2).2. ?THE ONE TRUE GODThe one true God has revealed Himself as the eternally self-existent, self-revealed “I AM”; and has further revealed Himself as embodying the principles of relationship and association, i.e., as Father, Son, and Holy Ghost (Deut. 6:4; Mark 12:29; Isa. 43:10-11: Matt. 28:19).3. ?MAN, HIS FALL AND REDEMPTIONMan was created good and upright – for God said, “Let us make man in Our image, after Our likeness”?, But man, by voluntary transgression, fell and his only hope of redemption is in Jesus Christ, the Son of God (Gen. 1:26-31; 3:1-7; Rom. 5:12-21).4. ?THE SALVATION OF MANConditions to salvation: The grace of God, which bringeth salvation, hath appeared to all men, through the preaching of repentance toward God and faith toward the Lord Jesus Christ; Man is saved by the washing of regeneration and renewing of the Holy Ghost, and being justified by grace through faith, he becomes an heir of God according to the hope of eternal life (Titus 2:11; Rom. 10:13-15; Luke 24:47; Titus 3:5-7). The evidences of salvation: the inward evidence, to the believer of his salvation, is the direct witness of the Spirit (Rom. 8:16); the outward evidence to all men is a life in righteousness and true holiness. While we are not legalistic in spirit we stand for Biblical righteousness in living and personal conduct, in accordance with the Scriptures. “Follow peace with all men and holiness, without which, no man shall see the Lord”? (Heb. 12:14).5. ?THE PROMISE OF THE FATHERAll believers are entitled to, and should ardently expect and earnestly seek, the promise of the Father, the Baptism in the Holy Ghost and fire, according to the command of the Lord Jesus Christ. This was the normal experience of all in the early Christian Church. With it comes the enduement of power for life and service, the bestowment of the Gifts and their uses in the work of the ministry (Luke 24:49; Acts 1:4; 1 Cor. 12:1-31). This wonderful experience is distinct from and subsequent to the experience of the new birth (Acts 10:44-46; ll:14-16; 15:7-9).6. ?THE EVIDENCE OF THE BAPTISM IN THE HOLY GHOSTThe Baptism of the believer in the Holy Ghost is witnessed by the physical sign of speaking with other tongues as the Spirit of God gives them utterance (Acts 2:4). The speaking in tongues in this instance is the same, in essence, as the gift of tongues (1 Cor. 12:4-10, 28), but different in purpose and use. This ministry in recognizing the unity of the Body of Christ and the ministry gifts God has set in the Church (as described in 1 Cor. 12) declares itself strongly for the supernatural ministry and the operation of the ministry gifts in the assembly in accordance with the divine order of their manifestation, as set forth by the Apostle Paul in 1 Cor. 14.7. ?ENTIRE SANCTIFICATIONThe Scriptures teach a life of Holiness, without which no man shall see the Lord. By the power of the Holy Ghost, we are able to obey the command,”Be ye Holy, for I am Holy”? (1 Peter 1:16). Entire Sanctification is the will of God for all believers, and should be earnestly pursued by walking in obedience to God’s Word (Heb. 12:14; 1 Peter 1:15-16; 2 Thess.5:23-24; 1 John 2:6).8. ?THE CHURCHThe Church is the body of Christ, the habitation of God through the Spirit, with divine appointments for the fulfillment of her great commission. Each believer, born of the Spirit, is an integral part of the General Assembly and Church of the Firstborn, which are written in Heaven (Eph. 1:22-23; 2:22; Heb. 12:23).9. ?THE MINISTRY AND EVANGELISMA divinely called and scripturally ordained ministry has been provided by our Lord for a two-fold purpose: (1) the evangelism of the world and (2) the edifying of the body of Christ (Mark 16:15-20; Eph. 4:11-13).10. ?DIVINE HEALINGDeliverance from sickness is provided for in the atonement, and is the privilege of all believers (Isa. 53:4; Matt. 8:16-17).11. ?THE SECOND COMING OR BLESSED HOPEThe resurrection of those who have fallen asleep in Christ and their translation together with those who are alive and remain unto the coming of the Lord is the blessed hope of the church?? (1 Thess. 4:16-18; Rom. 8:23; Titus 2:13; l Cor. 15:52-53; Rev. 11:15).12. ?THE MILLENNIAL REIGN OF JESUSThe revelation of the Lord Jesus Christ from heaven, the salvation of national Israel, and the Millennial reign of Christ on the earth is the scriptural promise and the world’s hope (2 Thess. 1:7; Rev. 19:11-14; Rom. 11:26-27; Rev. 20:1-7).13. WE BELIEVE IN A LITERAL HEAVEN AND HELL, ETERNAL REWARD AND JUDGMENT (Rev. 19:20; Rev. 20: 10-15; 2 Pet. 3:13; Rev. 21:22).14. ?HUMAN SEXUALITYWe believe that God has commanded that no intimate sexual activity be engaged in outside of a marriage between a man and a woman. ?We believe that any form of homosexuality, lesbianism, bisexuality, bestiality, incest, fornication, adultery, and pornography are sinful perversions of God’s gift of sex. We believe that God disapproves of and forbids any attempt to alter one’s gender by surgery or appearance ?(Gen. 2:24; Gen. 19:5, 13; Gen. 26:8-9; Lev. 18:1-30; Rom. 1: 26-29; 1 Cor. 5:1; 6:9; 1 Thess. 4:1-8; Heb. 13:4).We believe that the only legitimate marriage is the joining of one man and one woman (Gen. 2:24; Rom. 7:2; 1 Cor. 7:10; Eph. 5:22-23).15. ?SANCTITY OF HUMAN LIFEWe believe that human life begins at conception and that the unborn child is a living human being. Abortion constitutes the unjustified, unexcused taking of unborn human life. ?We seek to uphold and preserve the sanctity of all human life (Job 3:16; Ps. 51:5; 139:14-16; Isa. 44:24; 49:1, 5; Jer. 1:5; 20:15-18; Luke 1:44).The Tenants of Faith does not exhaust the extent of our faith. The Bible is the sole and final source of all that we believe. We do believe, however, that the foregoing Tenants of Faith accurately represents the teaching of the Bible.Glory House of PrayerGroup idGroup nameGlory House of PrayerTraditionWikipediaOrigin2009 found by Pastor Omotayo of a Christian Pentecostal Church backgroundIn communion withWebsite Source of creedal statement 9 December 2013Additional church documentsWhat We Believe:We believe the Bible in its entirety to be the inspired Word of God and the infallible rule of faith and conduct.We believe there is one true God eternally self-existent “I AM” the creator of the universe. He has further revealed Himself as a triune Being manifested as the Father, Son and Holy Spirit.We believe that the Lord Jesus Christ, is the Son of God, the Second Person of the Godhead, was conceived of the Holy Spirit, born of the Virgin Mary, was wounded, crucified, died for the sin of mankind, was buried, resurrected on the third day, ascended into heaven, and is now seated at the right hand of God the Father.We believe God the Holy Spirit is the Third Person of the Godhead, enabler of the churchWe believe that man was created in God’s image, by voluntary transgression he fell short of the glory of God and mankind’s only hope of redemption is through the shed blood of Jesus Christ. This comes by confessing with one’s mouth and believing in one’s heart that God raised Jesus from the dead.We believe that salvation is by faith in Jesus Christ and not by human works; however our works are evidence of our faith.We believe baptism in water is a declaration to the world that a believer has died with Christ and that they have been raised with Him to walk in newness of life.We believe in ever-increasing faith, faith of the heart is based on hearing (spiritual understanding) of God’s Word and doing the Word. We pleased God by faith, we are saved by faith, we are justified by faith, we live and walk by faith, and we overcome the world by faith.We believe in the ministry of the Angels, angels are ministering spirits sent forth to minister to those who inherit salvationWe believe that all believers are entitled to and should earnestly expect and seek the promise of the Father, the Baptism of the Holy Spirit, according to the command of Jesus Christ. With this comes the endowment of power for life and service, the bestowment of gifts and their uses in the ministry, and the evidence of the fruit of the Spirit. This experience is distinct from and subsequent to that of the new birth.We believe that full consummation of the Baptism of believers in the Holy Spirit is evidence by the initial physical sign of speaking with unknown tongues as the Spirit gives utterance.We believe in divine healing, through faith in the Name of Jesus Christ, and that healing is included in the Redemption.We believe in celebration of the Lord’s Supper by eating the bread and drinking of the fruit of the vine cup in remembrance of Jesus. We believe in giving of tithes and offerings and giving forms an essential part of worship and are potent ways of invoking the blessing of God.We believe in total life prosperity; Spiritual, Mental, Physical, Financial and Social.We believe in the Christian's blessed hope of the soon coming, return of the Lord Jesus Christ. We believe in the resurrection of the dead, the eternal happiness of the saved, and the eternal punishment of the lost.Grand Transverse House of PrayerGroup idGTHOPGroup nameGrand Transverse House of PrayerTraditionWikipediaOriginIn communion withWebsite Source of creedal statement 8 December 2013Additional church documentsCore BeliefsWhat we believe about GodWe believe in God the Father, creator of the heavens and the earth and all living things, all powerful, all knowing and sovereign ruler of all. (Gen. 1:1, Isa. 40:26-28, Col. 1:16, Rev. 19:6)We believe that this one true God is triune – eternally three co-equal parts – God the Father, His Son – Jesus Christ and the Holy Spirit. (Psa. 51:11, Mat. 28:19, Luk. 3:22, Joh. 14:26, Eph. 4:6, 2 Cor. 13:14, Heb. 1:1-2)We believe that Jesus Christ is God incarnate, fully God and fully man; that He was conceived and born of a virgin, lived a sinless life, and offered Himself as a substitutionary sacrifice for sinners. By His blood shed at the cross, He obtained for us eternal redemption, the forgiveness of sins and life everlasting. He was raised bodily on the third day and ascended to the right hand of the Father, there to make intercession for the saints forever.(Mt. 1:18–25, Jn. 1:1–18, Rom. 8:34, 1 Cor. 15:1–28, 2 Cor. 5:21, Gal. 3:10–14, Eph. 1:7, Phil. 2:6–11, Col. 1:15–23, Heb. 7:25, 9:13–15, 10:19, 1 Pet. 2:21–25, 1 Jn. 2:1–2)What we believe about the BibleWe believe that only the sixty-six books of the Bible are the inspired and, therefore, inerrant Word of God. The Bible is the final authority for all we believe and how we are to live. (Mt. 5:18, Jn.10:35, 17:17, 2 Tim. 3:16–17, 2 Pet. 1:20–21)House of Prayer (Haslett, MI)Group idGroup nameHouse of PrayerTraditionWikipediaOriginIn communion withWebsite Source of creedal statement 8 December 2013Additional church documentsOur Statement of Beliefs1. We believe: the Bible to be the inspired, infallible Word of God. (2 Timothy 3:15-17, 1 Thessalonians 2:13, 2 Peter 1:21) 2. We believe: in the Trinity, God the Father, God the Son, and God the Holy Spirit. (Matthew 28:19, 2 Corinthians 13:14, John 14:16-17) 3. We believe: that Jesus Christ, God’s eternal Son (deity), was born of a virgin, lived a sinless life, died vicariously on the cross, was buried, rose the third day, ascended into heaven, and promised to return. (Matthew 1:23, Luke 31:35, Hebrews 7:26, 1 Peter 2:22,?Acts 10:38,1Corinthians 15:3, 2 Corinthians 5:21,?Matthew 28:6, Luke 24:39, 1Corinthians 15:4, Acts 1:9, Acts 1:11,?Acts 2:33, Philippians 2:9-11, Hebrews 1:3) 4. We believe: that man is sinful, cannot save himself, and is in need of a savior. Repentance from sin and faith toward God, through Jesus Christ is a man’s only hope of forgiveness and salvation. (Genesis 1:26-27, Genesis 2:17, Genesis 3:6, Romans 5:12-19, Luke 24:47, John 3:3, Romans 10:13,Ephesians 2:8,?Titus 2:11, Titus 3:5-7) 5. We believe: in the present day ministry of the Holy Spirit, enabling believers supernaturally to live holy, and to carry out the ministry Christ mandated. (Luke 24:49, Acts 1:4-8, 1 Corinthians 12:1-31) 6. We believe: the Church is made up of all true believers and followers of Jesus Christ. The body of Christ is not one single denomination, but all truly “born again” believers. (Ephesians 1:22-23, Ephesians 2:22, Hebrews 12:23) 7. We believe: that healing is an integral part of Christ’s work. (Isaiah 53:4-5, Matthew 8:16, James 5:14-16) 8. We believe: in the ordinances of the Church, instituted by Christ himself; water baptism and Holy Communion. (Matthew 28:19, Mark 16:16, Acts 10:47-48, Romans 6:4,?2 Peter 1:4, 1 Corinthians11:26) 9. We believe: in the imminent return of Jesus Christ. (Zechariah 14:5, Matthew 24:27 & 39, Revelation 1:7,?Revelation 9:11-14, Revelation 20:1-6) 10. We believe: in the final judgment.(Matthew25:46, Mark 9:43-48 Revelation 19:20, Revelation 20:11-15, Revelation 21:8)House of Prayer (Tucson, AZ)Group idGroup nameHouse of PrayerTraditionWikipediaOriginIn communion withWebsite Source of creedal statement 9 December 2013Additional church documentsStatement of FaithWe believe that the Bible is the verbally inspired Word of God.We believe there is only one Living and True God, maker of Heaven and earth, and of all things visible and invisible; and in Jesus Christ, the only begotten Son of God, who was with God in the beginning, (Jn 1:1-2;14); and in the Holy Spirit, the Spirit of Truth which proceeds from the Father and Son, and is equal with the Father and Son, (I Jn 5:7) and is a gift to the believer (Jn 14:16-17, Acts 1:8, Jn 15:26).We believe in the virgin birth of Jesus Christ and that He suffered, was crucified, died and buried, the third day He rose again, He ascended into Heaven, and sitteth on the right hand of the Father, and His return is imminent in order to judge the quick and dead (Mt 1:18-25, Acts 2:22-24, 30-32, Mk 16, Lk 24, Acts 7:55-56, Eph 1:20-23, Heb 1:3-4, Acts 1:11,II Thes 1:7-10).We believe in the personality of Satan, adversary of God and man (Gen 3:1-5, 14-15, Isa 14:12-14, Ezek 28:12-15, Mt 4:1-11, II Cor 11:14, I Pet 5:8).We believe that man was created in the image of God, and sinned bringing death to all in his fall (Gen 1:26-27, 2:7, 3:1-19, Rom 5:12, I Cor 15:21-22).We believe in repentance from sin, in the atonement by the substitutionary death and shed blood of Jesus Christ for the propitiation of the sins of the world (Mt 4:17, Lk 24:27, Rom 5:6-10, II Cor 5:15, I Pet 1:18-19, II Cor 5:21).We believe that salvation is by grace through personal faith in Jesus Christ, thereby experiencing the new birth (Eph 2:8, Jn 3:1-17, Jn 1:11-13, Pet 1:18-23).We believe in baptism by immersion in water (Mt 3:13-17, Jn 1:29-34, Mt 28:19, Mk 16:15-16, Acts 2:38).We believe in sanctification and in the baptism, filling and indwelling of the Holy Spirit in the believer. We believe in the operation of the gifts of the Spirit in the Church (Jn 17:17-20, Eph 5:26, I Thes 5:23, Heb 13:12, I Pet 3:12, I Pet 3:15, Acts 2:4, Acts 1:8, Acts 19:1-6, I Cor 12:4-14, I Cor 12:40.House of Zerubbabel aka Dallas House of PrayerGroup idHOZGroup nameHouse of Zerubbabel aka Dallas House of PrayerTraditionWikipediaOriginIn communion withWebsite Source of creedal statement 8 December 2013 8 December 2013Additional church documentsHouse of Prayer Statement of Faith XE "House of Prayer Statement of Faith" Five Pillars of Faith“For from the rising of the sun, even to its going down, My name shall be great among the Gentiles; In every place incense shall be offered to My name, And a pure offering; For My name shall be great among the nations, ” Says the Lord of hosts. Mal 1:11“This is the word of the Lord to Zerubbabel: ‘Not by might nor by power, but by My Spirit, ’ Says the Lord of hosts. ‘Who are you, O great mountain? Before Zerubbabel you shall become a plain! And he shall bring forth the capstone With shouts of “Grace, grace to it! ”… ““The hands of Zerubbabel Have laid the foundation of this temple; His hands shall also finish it. Then you will know That the Lord of hosts has sent Me to you.For who has despised the day of small things? For these seven rejoice to see The plumb line in the hand of Zerubbabel. They are the eyes of the Lord, Which scan to and fro throughout the whole earth. ” Zech 4:6-7, 9-10“The key of the house of David I will lay on his shoulder; So he shall open, and no one shall shut; And he shall shut, and no one shall open. ” Is 22:22The Lord said to my Lord, “Sit at My right hand, Till I make Your enemies Your footstool. ” The Lord shall send the rod of Your strength out of Zion. Rule in the midst of Your enemies! Your people shall be volunteers In the day of Your power; In the beauties of holiness, from the womb of the morning, You have the dew of Your youth. The Lord has sworn and will not relent, “You are a priest forever according to the order of Melchizedek. ” Psalm 110: 1-4The Spirit of the Lord shall rest upon Him, The Spirit of wisdom and understanding, The Spirit of counsel and might, The Spirit of knowledge and of the fear of the Lord. Is. 11:2International House of PrayerGroup idIHOP or IHOPKCGroup nameInternational House of PrayerTraditionEvangelical charismatic pentecostalWikipedia Origin1999 founded by Mike BickleIn communion withWebsite Source of creedal statement 8 December 2013 8 December 2013 8 December 2013 8 December 2013Additional church documentsStatement of Faith XE "House of Prayer Statement of Faith:text" We believe that only the sixty-six books of the Bible are the inspired and, therefore, inerrant Word of God. The Bible is the final authority for all we believe and for how we are to live. (Mt. 5:18; Jn. 10:35; 17:17; 2 Tim. 3:16–17; 2 Pet. 1:20–21)We believe that Jesus Christ is God incarnate, fully God and fully man; that He was conceived and born of a virgin, lived a sinless life, and offered Himself as a penal, substitutionary sacrifice for sinners. By His blood shed at the cross, He obtained for us eternal redemption, the forgiveness of sins, and life everlasting. He was raised bodily on the third day and ascended to the right hand of the Father, there to make intercession for the saints forever. (Mt. 1:18–25; Jn. 1:1–18; Rom. 8:34; 1 Cor. 15:1–28; 2 Cor. 5:21; Gal. 3:10–14; Eph. 1:7; Phil. 2:6–11; Col. 1:15–23; Heb. 7:25; 9:13–15; 10:19; 1 Pet. 2:21–25; 1 Jn. 2:1–2)We believe that salvation is by grace alone, through faith alone, in Christ alone. No ordinance, ritual, work, or any other activity on the part of man is required or accepted in order to be saved. This saving grace of God, through the power of the Holy Spirit, also sanctifies us by enabling us to do what is pleasing in God’s sight in order that we might be progressively conformed to the image of Christ. (Jn. 1:12–13; 6:37–44; 10:25–30; Acts 16:30–31; Rom. 3:1–4:2; 8:1–17, 31–39; 10:8–10; Eph. 2:8–10; Phil. 2:12–13; Titus 3:3–7; 1 Jn. 1:7, 9)We believe that the Lord Jesus Christ baptizes believers in the Holy Spirit, in whom we are also sealed for the day of redemption. The Holy Spirit regenerates, forever indwells, and graciously equips the Christian for godly living and for service. Subsequent to our conversion, the Spirit desires to fill, empower, and anoint believers for ministry and witness. We also believe that signs and wonders, as well as all the gifts of the Spirit described in the New Testament, are operative today and are designed to testify to the presence of the kingdom and to empower and edify the Church to fulfill its calling and mission. (Mt. 3:11; Jn. 1:12–13; 3:1–15; Acts 4:29–30; Rom. 8:9; 12:3–8; 1 Cor. 12:12–13; 2 Cor. 1:21–22; Gal. 3:1–5; Eph. 1:13–14; 5:18)We believe that the one true God exists eternally in three persons—Father, Son, and Holy Spirit—and that these, being one God, are equal in deity, power, and glory. We believe that God not only created the world but also now upholds, sustains, governs, and providentially directs all that exists and that He will bring all things to their proper consummation in Christ Jesus to the glory of His name. (Ps. 104; 139; Mt. 10:29–31; 28:19; Acts 17:24–28; 2 Cor. 13:14; Eph. 1:9–12; 4:4–6; Col. 1:16–17; Heb. 1:1–3; Rev. 1:4–6)We believe that when Christians die, they pass immediately into the blessed presence of Christ, there to enjoy conscious fellowship with the Savior until the day of the resurrection and the glorious transformation of their bodies. The saved will then forever dwell in blissful fellowship with their great triune God. We also believe that when unbelievers die, they are consigned to hell, there to await the Day of Judgment when they shall be punished in the lake of fire with eternal, conscious, and tormented separation from the presence of God. (Mt. 25:46; Lk. 16:19–31; Jn. 5:25–29; 1 Cor. 15:35–58; 2 Cor. 5:1–10; Phil. 1:19–26; 3:20–21; 2 Thes. 1:5–10; Rev. 20:11–15; 21:1–22:15)We believe that water baptism and the Lord’s Supper are the two ordinances of the Church to be observed until the time of Christ’s return. They are not a means of salvation, but are channels of God’s sanctifying grace and blessing to the faithful in Christ Jesus. (Mt. 26:26–29; 28:19; Rom. 6:3–11; 1 Cor. 11:23–34; 1 Pet. 3:21)We believe in the literal second coming of Christ at the end of the age when He will return to earth personally and visibly to consummate His kingdom. We believe that the Church will go through the Great Tribulation in great power and victory. We believe the Church will be raptured at the end of the Great Tribulation. We also believe in and are praying for a great end–time harvest of souls and the emergence of a victorious Church that will experience an unprecedented unity, purity, and power in the Holy Spirit. (Ps. 2:7–9; 22:27–28; Jn. 14:12; 17:20–26; Rom. 11:25–32; 1 Cor. 15:20–28, 50–58; Eph. 4:11–16; Phil. 3:20–21; 1 Thes. 4:13–5:11; 2 Thes. 1:3–12; Rev. 7:9–14)We believe that Adam was originally created in the image of God, righteous and without sin. As a consequence of his disobedience, Adam’s posterity is born subject to both imputed and inherent sin, and all humans are therefore, by nature and choice, the children of wrath, justly condemned in the sight of God, wholly unable to save themselves or to contribute in any way to their acceptance by God. (Gen. 1:1–3:22; Ps. 51:5; Isa. 53:5; Rom. 3:9–18; 5:12–21; Eph. 2:1–3)We believe that the Church is God’s primary instrument through which He is fulfilling His redemptive purposes in the earth. To equip the saints for the work of ministry, God has given the Church apostles, prophets, evangelists, pastors, and teachers. We also affirm the priesthood of all believers and the importance of every Christian being joined with and actively involved in a local community of the saints. We believe that women, no less than men, are called and gifted to proclaim the gospel and do all the works of the kingdom. (Mt. 16:17–19; Acts 2:17–18, 42; Eph. 3:14–21; 4:11–16; 1 Tim. 2:11–15; Heb. 10:23–25; 1 Pet. 2:4–5, 9–10)We believe that God has called the Church to preach the gospel to all nations, to especially remember the poor, and to minister to their needs through sacrificial giving and practical service. This ministry is an expression of the heart of the Lord Jesus Christ and is an essential part of the kingdom of God. (Isa. 58:6–12; 61:1; Mt. 5–7; 28:18–20; Lk. 4:18; 21:1–4; Gal. 2:10; 1 Tim. 6:8)We believe that Satan, originally the great and good angel Lucifer, rebelled against God, taking a multitude of angels with him. He was cast out of God’s presence and is at work with his demonic hosts to establish his counter-kingdom of darkness, evil, and unrest on earth. Satan was judged and defeated at the cross of Christ and will be cast forever into the lake of fire which has been prepared for him and his angels. (Isa. 14:10–17; Ezek. 28:11–19; Mt. 12:25–29; 25:41; Jn. 12:31; 16:11; Eph. 6:10–20; Col. 2:15; 2 Pet. 2:4; Jude 6; Rev. 12:7–9; 20:10)Christian CreedsNicene Creed XE "Nicene Creed:text" We believe in one God,the Father, the Almighty,maker of heaven earth,of all that is, seen and unseen.We believe in one Lord, Jesus Christ,the only Son of God,eternally begotten of the Father,God from God, Light from Light,true God from true God,begotten, not made,of one Being with the FatherThrough Him all things were made.For us men and for our salvation,He came down from heaven,was incarnate of the Holy Spirit,born of the Virgin Mary,and was made man.For our sake He was crucified under Pontius Pilate;he suffered death and was buried.On the third day He rose againin accordance with the Scriptures;He ascended into heavenand is seated at the right hand of the Father.He will come again in glory to judge the living and the dead,and His kingdom will have no end.We believe in the Holy Spirit, the Lord, the giver of life,who proceeds from the Father and the Son,who with the Father and the Son is worshiped and glorified.He has spoken through the prophets.We believe in one holy catholic and apostolic Church.We acknowledge one baptism for the forgiveness of sins.We look for the resurrection of the dead,and the life of the world to come.Apostles’ Creed XE "Apostles’ Creed:text" I believe in God, the Father Almighty,Creator of heaven and earthand in Jesus Christ, His only Son, our Lord;Who was conceived by the Holy Ghost,born of the Virgin Mary,suffered under Pontius Pilate,was crucified, dead, and buried;He descended into hell.The third day He rose again from the dead;He ascended into heaven,and sitteth at the right hand of God the Father Almighty;from thence He shall 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.Athanasian Creed XE "Athanasian Creed:text" Written against the Arians.Whosoever will be saved, before all things it is necessary that he hold the catholic faith. Which faith except every one do keep whole and undefiled, without doubt he shall perish everlastingly.And the catholic faith is this, that we worship one God in Trinity, and Trinity in Unity; Neither confounding the Persons, nor dividing the Substance. For there is one Person of the Father, another of the Son, and another of the Holy Ghost. But the Godhead of the Father, of the Son, and of the Holy Ghost is all one: the glory equal, the majesty coeternal. Such as the Father is, such is the Son, and such is the Holy Ghost. The Father uncreated, the Son uncreated, and the Holy Ghost uncreated. The Father incomprehensible, the Son incomprehensible, and the Holy Ghost incomprehensible. The Father eternal, the Son eternal, and the Holy Ghost eternal. And yet they are not three Eternals, but one Eternal. As there are not three Uncreated nor three Incomprehensibles, but one Uncreated and one Incomprehensible. So likewise the Father is almighty, the Son almighty, and the Holy Ghost almighty. And yet they are not three Almighties, but one Almighty. So the Father is God, the Son is God, and the Holy Ghost is God. And yet they are not three Gods, but one God. So likewise the Father is Lord, the Son Lord, and the Holy Ghost Lord. And yet not three Lords, but one Lord. For like as we are compelled by the Christian verity to acknowledge every Person by Himself to be God and Lord, So are we forbidden by the catholic religion to say, There be three Gods, or three Lords.The Father is made of none: neither created nor begotten. The Son is of the Father alone; not made, nor created, but begotten. The Holy Ghost is of the Father and of the Son: neither made, nor created, nor begotten, but proceeding. So there is one Father, not three Fathers; one Son, not three Sons; one Holy Ghost, not three Holy Ghosts. And in this Trinity none is before or after other; none is greater or less than another; But the whole three Persons are coeternal together, and coequal: so that in all things, as is aforesaid, the Unity in Trinity and the Trinity in Unity is to be worshiped. He, therefore, that will be saved must thus think of the Trinity.Furthermore, it is necessary to everlasting salvation that he also believe faithfully the incarnation of our Lord Jesus Christ. For the right faith is, that we believe and confess that our Lord Jesus Christ, the Son of God, is God and Man; God of the Substance of the Father, begotten before the worlds; and Man of the substance of His mother, born in the world; Perfect God and perfect Man, of a reasonable soul and human flesh subsisting. Equal to the Father as touching His Godhead, and inferior to the Father as touching His manhood; Who, although He be God and Man, yet He is not two, but one Christ: One, not by conversion of the Godhead into flesh, but by taking the manhood into God; One altogether; not by confusion of Substance, but by unity of Person. For as the reasonable soul and flesh is one man, so God and Man is one Christ; Who suffered for our salvation; descended into hell, rose again the third day from the dead; He ascended into heaven; He sitteth on the right hand of the Father, God Almighty; from whence He shall come to judge the quick and the dead. At whose coming all men shall rise again with their bodies, and shall give an account of their own works. And they that have done good shall go into life everlasting; and they that have done evil, into everlasting fire.This is the catholic faith; which except a man believe faithfully and firmly, he cannot be saved.The Westminster Confession of Faith XE "Westminster Confession of Faith (1646):text" CHAPTER 1: Of the Holy Scripture1. Although the light of nature, and the works of creation and providence do so far manifest the goodness, wisdom, and power of God, as to leave men unexcusable; yet are they not sufficient to give that knowledge of God, and of his will, which is necessary unto salvation. Therefore it pleased the Lord, at sundry times, and in divers manners, to reveal himself, and to declare that his will unto his church; and afterwards, for the better preserving and propagating of the truth, and for the more sure establishment and comfort of the church against the corruption of the flesh, and the malice of Satan and of the world, to commit the same wholly unto writing: which maketh the Holy Scripture to be most necessary; those former ways of God's revealing his will unto his people being now ceased.2. Under the name of Holy Scripture, or the Word of God written, are now contained all the books of the Old and New Testaments, which are these:Of the Old Testament:GenesisII ChroniclesDanielExodusEzraHoseaLeviticusNehemiahJoelNumbersEstherAmosDeuteronomyJobObadiahJoshuaPsalmsJonahJudgesProverbsMicahRuthEcclesiastesNahumI SamuelThe Song of SongsHabakkukII SamuelIsaiahZephaniahI KingsJeremiahHaggaiII KingsLamentationsZechariahI ChroniclesEzekielMalachiOf the New Testament:The Gospels???GalatiansThe Epistle???according to???Ephesians???of James???Matthew???PhilippiansThe first and???Mark???Colossians???second Epistles???Luke???Thessalonians I???of Peter???John???Thessalonians IIThe first, second,The Acts of the???to Timothy I???and third Epistles???Apostles???to Timothy II???of JohnPaul's Epistles???to TitusThe Epistle???to the Romans???to Philemon???of Jude???Corinthians IThe Epistle toThe Revelation???Corinthians II???the Hebrews???of JohnAll which are given by inspiration of God to be the rule of faith and life.3. The books commonly called Apocrypha, not being of divine inspiration, are no part of the canon of the Scripture, and therefore are of no authority in the church of God, nor to be any otherwise approved, or made use of, than other human writings.4. The authority of the Holy Scripture, for which it ought to be believed, and obeyed, dependeth not upon the testimony of any man, or church; but wholly upon God (who is truth itself) the author thereof: and therefore it is to be received, because it is the Word of God.5. We may be moved and induced by the testimony of the church to an high and reverent esteem of the Holy Scripture. And the heavenliness of the matter, the efficacy of the doctrine, the majesty of the style, the consent of all the parts, the scope of the whole (which is, to give all glory to God), the full discovery it makes of the only way of man's salvation, the many other incomparable excellencies, and the entire perfection thereof, are arguments whereby it doth abundantly evidence itself to be the Word of God: yet notwithstanding, our full persuasion and assurance of the infallible truth and divine authority thereof, is from the inward work of the Holy Spirit bearing witness by and with the Word in our hearts.6. The whole counsel of God concerning all things necessary for his own glory, man's salvation, faith and life, is either expressly set down in Scripture, or by good and necessary consequence may be deduced from Scripture: unto which nothing at any time is to be added, whether by new revelations of the Spirit, or traditions of men. Nevertheless, we acknowledge the inward illumination of the Spirit of God to be necessary for the saving understanding of such things as are revealed in the Word: and that there are some circumstances concerning the worship of God, and government of the church, common to human actions and societies, which are to be ordered by the light of nature, and Christian prudence, according to the general rules of the Word, which are always to be observed.7. All things in Scripture are not alike plain in themselves, nor alike clear unto all: yet those things which are necessary to be known, believed, and observed for salvation, are so clearly propounded, and opened in some place of Scripture or other, that not only the learned, but the unlearned, in a due use of the ordinary means, may attain unto a sufficient understanding of them.8. The Old Testament in Hebrew (which was the native language of the people of God of old), and the New Testament in Greek (which, at the time of the writing of it, was most generally known to the nations), being immediately inspired by God, and, by his singular care and providence, kept pure in all ages, are therefore authentical; so as, in all controversies of religion, the church is finally to appeal unto them. But, because these original tongues are not known to all the people of God, who have right unto, and interest in the Scriptures, and are commanded, in the fear of God, to read and search them, therefore they are to be translated into the vulgar language of every nation unto which they come, that, the Word of God dwelling plentifully in all, they may worship him in an acceptable manner; and, through patience and comfort of the Scriptures, may have hope.9. The infallible rule of interpretation of Scripture is the Scripture itself: and therefore, when there is a question about the true and full sense of any Scripture (which is not manifold, but one), it must be searched and known by other places that speak more clearly.10. The supreme judge by which all controversies of religion are to be determined, and all decrees of councils, opinions of ancient writers, doctrines of men, and private spirits, are to be examined, and in whose sentence we are to rest, can be no other but the Holy Spirit speaking in the Scripture.CHAPTER 2: Of God, and of the Holy Trinity1. There is but one only, living, and true God, who is infinite in being and perfection, a most pure spirit, invisible, without body, parts, or passions; immutable, immense, eternal, incomprehensible, almighty, most wise, most holy, most free, most absolute; working all things according to the counsel of his own immutable and most righteous will, for his own glory; most loving, gracious, merciful, long-suffering, abundant in goodness and truth, forgiving iniquity, transgression, and sin; the rewarder of them that diligently seek him; and withal, most just, and terrible in his judgments, hating all sin, and who will by no means clear the guilty.2. God hath all life, glory, goodness, blessedness, in and of himself; and is alone in and unto himself all-sufficient, not standing in need of any creatures which he hath made, nor deriving any glory from them, but only manifesting his own glory in, by, unto, and upon them. He is the alone fountain of all being, of whom, through whom, and to whom are all things; and hath most sovereign dominion over them, to do by them, for them, or upon them whatsoever himself pleaseth. In his sight all things are open and manifest, his knowledge is infinite, infallible, and independent upon the creature, so as nothing is to him contingent, or uncertain. He is most holy in all his counsels, in all his works, and in all his commands. To him is due from angels and men, and every other creature, whatsoever worship, service, or obedience he is pleased to require of them.3. In the unity of the Godhead there be three persons, of one substance, power, and eternity: God the Father, God the Son, and God the Holy Ghost: the Father is of none, neither begotten, nor proceeding; the Son is eternally begotten of the Father; the Holy Ghost eternally proceeding from the Father and the Son.CHAPTER 3: Of God's Eternal Decree1. God, from all eternity, did, by the most wise and holy counsel of his own will, freely, and unchangeably ordain whatsoever comes to pass: yet so, as thereby neither is God the author of sin, nor is violence offered to the will of the creatures; nor is the liberty or contingency of second causes taken away, but rather established.2. Although God knows whatsoever may or can come to pass upon all supposed conditions, yet hath he not decreed anything because he foresaw it as future, or as that which would come to pass upon such conditions.3. By the decree of God, for the manifestation of his glory, some men and angels are predestinated unto everlasting life; and others foreordained to everlasting death.4. These angels and men, thus predestinated, and foreordained, are particularly and unchangeably designed, and their number so certain and definite, that it cannot be either increased or diminished.5. Those of mankind that are predestinated unto life, God, before the foundation of the world was laid, according to his eternal and immutable purpose, and the secret counsel and good pleasure of his will, hath chosen, in Christ, unto everlasting glory, out of his mere free grace and love, without any foresight of faith, or good works, or perseverance in either of them, or any other thing in the creature, as conditions, or causes moving him thereunto; and all to the praise of his glorious grace.6. As God hath appointed the elect unto glory, so hath he, by the eternal and most free purpose of his will, foreordained all the means thereunto. Wherefore, they who are elected, being fallen in Adam, are redeemed by Christ, are effectually called unto faith in Christ by his Spirit working in due season, are justified, adopted, sanctified, and kept by his power, through faith, unto salvation. Neither are any other redeemed by Christ, effectually called, justified, adopted, sanctified, and saved, but the elect only.7. The rest of mankind God was pleased, according to the unsearchable counsel of his own will, whereby he extendeth or withholdeth mercy, as he pleaseth, for the glory of his sovereign power over his creatures, to pass by; and to ordain them to dishonor and wrath for their sin, to the praise of his glorious justice.8. The doctrine of this high mystery of predestination is to be handled with special prudence and care, that men, attending the will of God revealed in his Word, and yielding obedience thereunto, may, from the certainty of their effectual vocation, be assured of their eternal election. So shall this doctrine afford matter of praise, reverence, and admiration of God; and of humility, diligence, and abundant consolation to all that sincerely obey the gospel.CHAPTER 4: Of Creation1. It pleased God the Father, Son, and Holy Ghost, for the manifestation of the glory of his eternal power, wisdom, and goodness, in the beginning, to create, or make of nothing, the world, and all things therein whether visible or invisible, in the space of six days; and all very good.2. After God had made all other creatures, he created man, male and female, with reasonable and immortal souls, endued with knowledge, righteousness, and true holiness, after his own image; having the law of God written in their hearts, and power to fulfill it: and yet under a possibility of transgressing, being left to the liberty of their own will, which was subject unto change. Beside this law written in their hearts, they received a command, not to eat of the tree of the knowledge of good and evil; which while they kept, they were happy in their communion with God, and had dominion over the creatures.CHAPTER 5: Of Providence1. God the great Creator of all things doth uphold, direct, dispose, and govern all creatures, actions, and things, from the greatest even to the least, by his most wise and holy providence, according to his infallible foreknowledge, and the free and immutable counsel of his own will, to the praise of the glory of his wisdom, power, justice, goodness, and mercy.2. Although, in relation to the foreknowledge and decree of God, the first Cause, all things come to pass immutably, and infallibly; yet, by the same providence, he ordereth them to fall out, according to the nature of second causes, either necessarily, freely, or contingently.3. God, in his ordinary providence, maketh use of means, yet is free to work without, above, and against them, at his pleasure.4. The almighty power, unsearchable wisdom, and infinite goodness of God so far manifest themselves in his providence, that it extendeth itself even to the first fall, and all other sins of angels and men; and that not by a bare permission, but such as hath joined with it a most wise and powerful bounding, and otherwise ordering, and governing of them, in a manifold dispensation, to his own holy ends; yet so, as the sinfulness thereof proceedeth only from the creature, and not from God, who, being most holy and righteous, neither is nor can be the author or approver of sin.5. The most wise, righteous, and gracious God doth oftentimes leave, for a season, his own children to manifold temptations, and the corruption of their own hearts, to chastise them for their former sins, or to discover unto them the hidden strength of corruption and deceitfulness of their hearts, that they may be humbled; and, to raise them to a more close and constant dependence for their support upon himself, and to make them more watchful against all future occasions of sin, and for sundry other just and holy ends.6. As for those wicked and ungodly men whom God, as a righteous Judge, for former sins, doth blind and harden, from them he not only withholdeth his grace whereby they might have been enlightened in their understandings, and wrought upon in their hearts; but sometimes also withdraweth the gifts which they had, and exposeth them to such objects as their corruption makes occasions of sin; and, withal, gives them over to their own lusts, the temptations of the world, and the power of Satan, whereby it comes to pass that they harden themselves, even under those means which God useth for the softening of others.7. As the providence of God doth, in general, reach to all creatures; so, after a most special manner, it taketh care of his church, and disposeth all things to the good thereof.CHAPTER 6: Of the Fall of Man, of Sin, and of the Punishment Thereof1. Our first parents, being seduced by the subtlety and temptation of Satan, sinned, in eating the forbidden fruit. This their sin, God was pleased, according to his wise and holy counsel, to permit, having purposed to order it to his own glory.2. By this sin they fell from their original righteousness and communion with God, and so became dead in sin, and wholly defiled in all the parts and faculties of soul and body.3. They being the root of all mankind, the guilt of this sin was imputed; and the same death in sin, and corrupted nature, conveyed to all their posterity descending from them by ordinary generation.4. From this original corruption, whereby we are utterly indisposed, disabled, and made opposite to all good, and wholly inclined to all evil, do proceed all actual transgressions.5. This corruption of nature, during this life, doth remain in those that are regenerated; and although it be, through Christ, pardoned, and mortified; yet both itself, and all the motions thereof, are truly and properly sin.6. Every sin, both original and actual, being a transgression of the righteous law of God, and contrary thereunto, doth, in its own nature, bring guilt upon the sinner, whereby he is bound over to the wrath of God, and curse of the law, and so made subject to death, with all miseries spiritual, temporal, and eternal.CHAPTER 7: Of God's Covenant with Man1. The distance between God and the creature is so great, that although reasonable creatures do owe obedience unto him as their Creator, yet they could never have any fruition of him as their blessedness and reward, but by some voluntary condescension on God's part, which he hath been pleased to express by way of covenant.2. The first covenant made with man was a covenant of works, wherein life was promised to Adam; and in him to his posterity, upon condition of perfect and personal obedience.3. Man, by his fall, having made himself incapable of life by that covenant, the Lord was pleased to make a second, commonly called the covenant of grace; wherein he freely offereth unto sinners life and salvation by Jesus Christ; requiring of them faith in him, that they may be saved, and promising to give unto all those that are ordained unto eternal life his Holy Spirit, to make them willing, and able to believe.4. This covenant of grace is frequently set forth in Scripture by the name of a testament, in reference to the death of Jesus Christ the Testator, and to the everlasting inheritance, with all things belonging to it, therein bequeathed.5. This covenant was differently administered in the time of the law, and in the time of the gospel: under the law, it was administered by promises, prophecies, sacrifices, circumcision, the paschal lamb, and other types and ordinances delivered to the people of the Jews, all foresignifying Christ to come; which were, for that time, sufficient and efficacious, through the operation of the Spirit, to instruct and build up the elect in faith in the promised Messiah, by whom they had full remission of sins, and eternal salvation; and is called the old testament.6. Under the gospel, when Christ, the substance, was exhibited, the ordinances in which this covenant is dispensed are the preaching of the Word, and the administration of the sacraments of baptism and the Lord's Supper: which, though fewer in number, and administered with more simplicity, and less outward glory, yet, in them, it is held forth in more fullness, evidence and spiritual efficacy, to all nations, both Jews and Gentiles; and is called the new testament. There are not therefore two covenants of grace, differing in substance, but one and the same, under various dispensations.CHAPTER 8: Of Christ the Mediator1. It pleased God, in his eternal purpose, to choose and ordain the Lord Jesus, his only begotten Son, to be the Mediator between God and man, the Prophet, Priest, and King, the Head and Savior of his church, the Heir of all things, and Judge of the world: unto whom he did from all eternity give a people, to be his seed, and to be by him in time redeemed, called, justified, sanctified, and glorified.2. The Son of God, the second person in the Trinity, being very and eternal God, of one substance and equal with the Father, did, when the fullness of time was come, take upon him man's nature, with all the essential properties, and common infirmities thereof, yet without sin; being conceived by the power of the Holy Ghost, in the womb of the virgin Mary, of her substance. So that two whole, perfect, and distinct natures, the Godhead and the manhood, were inseparably joined together in one person, without conversion, composition, or confusion. Which person is very God, and very man, yet one Christ, the only Mediator between God and man.3. The Lord Jesus, in his human nature thus united to the divine, was sanctified, and anointed with the Holy Spirit, above measure, having in him all the treasures of wisdom and knowledge; in whom it pleased the Father that all fullness should dwell; to the end that, being holy, harmless, undefiled, and full of grace and truth, he might be thoroughly furnished to execute the office of a mediator, and surety. Which office he took not unto himself, but was thereunto called by his Father, who put all power and judgment into his hand, and gave him commandment to execute the same.4. This office the Lord Jesus did most willingly undertake; which that he might discharge, he was made under the law, and did perfectly fulfill it; endured most grievous torments immediately in his soul, and most painful sufferings in his body; was crucified, and died, was buried, and remained under the power of death, yet saw no corruption. On the third day he arose from the dead, with the same body in which he suffered, with which also he ascended into heaven, and there sitteth at the right hand of his Father, making intercession, and shall return, to judge men and angels, at the end of the world.5. The Lord Jesus, by his perfect obedience, and sacrifice of himself, which he, through the eternal Spirit, once offered up unto God, hath fully satisfied the justice of his Father; and purchased, not only reconciliation, but an everlasting inheritance in the kingdom of heaven, for all those whom the Father hath given unto him.6. Although the work of redemption was not actually wrought by Christ till after his incarnation, yet the virtue, efficacy, and benefits thereof were communicated unto the elect, in all ages successively from the beginning of the world, in and by those promises, types, and sacrifices, wherein he was revealed, and signified to be the seed of the woman which should bruise the serpent's head; and the Lamb slain from the beginning of the world; being yesterday and today the same, and forever.7. Christ, in the work of mediation, acts according to both natures, by each nature doing that which is proper to itself; yet, by reason of the unity of the person, that which is proper to one nature is sometimes in Scripture attributed to the person denominated by the other nature.8. To all those for whom Christ hath purchased redemption, he doth certainly and effectually apply and communicate the same; making intercession for them, and revealing unto them, in and by the Word, the mysteries of salvation; effectually persuading them by his Spirit to believe and obey, and governing their hearts by his Word and Spirit; overcoming all their enemies by his almighty power and wisdom, in such manner, and ways, as are most consonant to his wonderful and unsearchable dispensation.CHAPTER 9: Of Free Will1. God hath endued the will of man with that natural liberty, that it is neither forced, nor, by any absolute necessity of nature, determined to good, or evil.2. Man, in his state of innocency, had freedom, and power to will and to do that which was good and well pleasing to God; but yet, mutably, so that he might fall from it.3. Man, by his fall into a state of sin, hath wholly lost all ability of will to any spiritual good accompanying salvation: so as, a natural man, being altogether averse from that good, and dead in sin, is not able, by his own strength, to convert himself, or to prepare himself thereunto.4. When God converts a sinner, and translates him into the state of grace, he freeth him from his natural bondage under sin; and, by his grace alone, enables him freely to will and to do that which is spiritually good; yet so, as that by reason of his remaining corruption, he doth not perfectly, nor only, will that which is good, but doth also will that which is evil.5. The will of man is made perfectly and immutably free to good alone, in the state of glory only.CHAPTER 10: Of Effectual Calling1. All those whom God hath predestinated unto life, and those only, he is pleased, in his appointed and accepted time, effectually to call, by his Word and Spirit, out of that state of sin and death, in which they are by nature, to grace and salvation, by Jesus Christ; enlightening their minds spiritually and savingly to understand the things of God, taking away their heart of stone, and giving unto them a heart of flesh; renewing their wills, and, by his almighty power, determining them to that which is good, and effectually drawing them to Jesus Christ: yet so, as they come most freely, being made willing by his grace.2. This effectual call is of God's free and special grace alone, not from anything at all foreseen in man, who is altogether passive therein, until, being quickened and renewed by the Holy Spirit, he is thereby enabled to answer this call, and to embrace the grace offered and conveyed in it.3. Elect infants, dying in infancy, are regenerated, and saved by Christ, through the Spirit, who worketh when, and where, and how he pleaseth: so also are all other elect persons who are incapable of being outwardly called by the ministry of the Word.4. Others, not elected, although they may be called by the ministry of the Word, and may have some common operations of the Spirit, yet they never truly come unto Christ, and therefore cannot be saved: much less can men, not professing the Christian religion, be saved in any other way whatsoever, be they never so diligent to frame their lives according to the light of nature, and the laws of that religion they do profess. And, to assert and maintain that they may, is very pernicious, and to be detested.CHAPTER 11: Of Justification1. Those whom God effectually calleth, he also freely justifieth: not by infusing righteousness into them, but by pardoning their sins, and by accounting and accepting their persons as righteous; not for anything wrought in them, or done by them, but for Christ's sake alone; nor by imputing faith itself, the act of believing, or any other evangelical obedience to them, as their righteousness; but by imputing the obedience and satisfaction of Christ unto them, they receiving and resting on him and his righteousness, by faith; which faith they have not of themselves, it is the gift of God.2. Faith, thus receiving and resting on Christ and his righteousness, is the alone instrument of justification: yet is it not alone in the person justified, but is ever accompanied with all other saving graces, and is no dead faith, but worketh by love.3. Christ, by his obedience and death, did fully discharge the debt of all those that are thus justified, and did make a proper, real, and full satisfaction to his Father's justice in their behalf. Yet, inasmuch as he was given by the Father for them; and his obedience and satisfaction accepted in their stead; and both, freely, not for anything in them; their justification is only of free grace; that both the exact justice and rich grace of God might be glorified in the justification of sinners.4. God did, from all eternity, decree to justify all the elect, and Christ did, in the fullness of time, die for their sins, and rise again for their justification: nevertheless, they are not justified, until the Holy Spirit doth, in due time, actually apply Christ unto them.5. God doth continue to forgive the sins of those that are justified; and, although they can never fall from the state of justification, yet they may, by their sins, fall under God's fatherly displeasure, and not have the light of his countenance restored unto them, until they humble themselves, confess their sins, beg pardon, and renew their faith and repentance.6. The justification of believers under the old testament was, in all these respects, one and the same with the justification of believers under the new testament.CHAPTER 12: Of Adoption1. All those that are justified, God vouchsafeth, in and for his only Son Jesus Christ, to make partakers of the grace of adoption, by which they are taken into the number, and enjoy the liberties and privileges of the children of God, have his name put upon them, receive the Spirit of adoption, have access to the throne of grace with boldness, are enabled to cry, Abba, Father, are pitied, protected, provided for, and chastened by him, as by a father: yet never cast off, but sealed to the day of redemption; and inherit the promises, as heirs of everlasting salvation.CHAPTER 13: Of Sanctification1. They, who are once effectually called, and regenerated, having a new heart, and a new spirit created in them, are further sanctified, really and personally, through the virtue of Christ's death and resurrection, by his Word and Spirit dwelling in them: the dominion of the whole body of sin is destroyed, and the several lusts thereof are more and more weakened and mortified; and they more and more quickened and strengthened in all saving graces, to the practice of true holiness, without which no man shall see the Lord.2. This sanctification is throughout, in the whole man; yet imperfect in this life, there abiding still some remnants of corruption in every part; whence ariseth a continual and irreconcilable war, the flesh lusting against the Spirit, and the Spirit against the flesh.3. In which war, although the remaining corruption, for a time, may much prevail; yet, through the continual supply of strength from the sanctifying Spirit of Christ, the regenerate part doth overcome; and so, the saints grow in grace, perfecting holiness in the fear of God.CHAPTER 14: Of Saving Faith1. The grace of faith, whereby the elect are enabled to believe to the saving of their souls, is the work of the Spirit of Christ in their hearts, and is ordinarily wrought by the ministry of the Word, by which also, and by the administration of the sacraments, and prayer, it is increased and strengthened.2. By this faith, a Christian believeth to be true whatsoever is revealed in the Word, for the authority of God himself speaking therein; and acteth differently upon that which each particular passage thereof containeth; yielding obedience to the commands, trembling at the threatenings, and embracing the promises of God for this life, and that which is to come. But the principal acts of saving faith are accepting, receiving, and resting upon Christ alone for justification, sanctification, and eternal life, by virtue of the covenant of grace.3. This faith is different in degrees, weak or strong; may be often and many ways assailed, and weakened, but gets the victory: growing up in many to the attainment of a full assurance, through Christ, who is both the author and finisher of our faith.CHAPTER 15: Of Repentance unto Life1. Repentance unto life is an evangelical grace, the doctrine whereof is to be preached by every minister of the gospel, as well as that of faith in Christ.2. By it, a sinner, out of the sight and sense not only of the danger, but also of the filthiness and odiousness of his sins, as contrary to the holy nature, and righteous law of God; and upon the apprehension of his mercy in Christ to such as are penitent, so grieves for, and hates his sins, as to turn from them all unto God, purposing and endeavoring to walk with him in all the ways of his commandments.3. Although repentance be not to be rested in, as any satisfaction for sin, or any cause of the pardon thereof, which is the act of God's free grace in Christ; yet it is of such necessity to all sinners, that none may expect pardon without it.4. As there is no sin so small, but it deserves damnation; so there is no sin so great, that it can bring damnation upon those who truly repent.5. Men ought not to content themselves with a general repentance, but it is every man's duty to endeavor to repent of his particular sins, particularly.6. As every man is bound to make private confession of his sins to God, praying for the pardon thereof; upon which, and the forsaking of them, he shall find mercy; so, he that scandalizeth his brother, or the church of Christ, ought to be willing, by a private or public confession, and sorrow for his sin, to declare his repentance to those that are offended, who are thereupon to be reconciled to him, and in love to receive him.CHAPTER 16: Of Good Works1. Good works are only such as God hath commanded in his holy Word, and not such as, without the warrant thereof, are devised by men, out of blind zeal, or upon any pretense of good intention.2. These good works, done in obedience to God's commandments, are the fruits and evidences of a true and lively faith: and by them believers manifest their thankfulness, strengthen their assurance, edify their brethren, adorn the profession of the gospel, stop the mouths of the adversaries, and glorify God, whose workmanship they are, created in Christ Jesus thereunto, that, having their fruit unto holiness, they may have the end, eternal life.3. Their ability to do good works is not at all of themselves, but wholly from the Spirit of Christ. And that they may be enabled thereunto, beside the graces they have already received, there is required an actual influence of the same Holy Spirit, to work in them to will, and to do, of his good pleasure: yet are they not hereupon to grow negligent, as if they were not bound to perform any duty unless upon a special motion of the Spirit; but they ought to be diligent in stirring up the grace of God that is in them.4. They who, in their obedience, attain to the greatest height which is possible in this life, are so far from being able to supererogate, and to do more than God requires, as that they fall short of much which in duty they are bound to do.5. We cannot by our best works merit pardon of sin, or eternal life at the hand of God, by reason of the great disproportion that is between them and the glory to come; and the infinite distance that is between us and God, whom, by them, we can neither profit, nor satisfy for the debt of our former sins, but when we have done all we can, we have done but our duty, and are unprofitable servants: and because, as they are good, they proceed from his Spirit; and as they are wrought by us, they are defiled, and mixed with so much weakness and imperfection, that they cannot endure the severity of God's judgment.6. Notwithstanding, the persons of believers being accepted through Christ, their good works also are accepted in him; not as though they were in this life wholly unblamable and unreprovable in God's sight; but that he, looking upon them in his Son, is pleased to accept and reward that which is sincere, although accompanied with many weaknesses and imperfections.7. Works done by unregenerate men, although for the matter of them they may be things which God commands; and of good use both to themselves and others: yet, because they proceed not from an heart purified by faith; nor are done in a right manner, according to the Word; nor to a right end, the glory of God, they are therefore sinful, and cannot please God, or make a man meet to receive grace from God: and yet, their neglect of them is more sinful and displeasing unto God.CHAPTER 17: Of the Perseverance of the Saints1. They, whom God hath accepted in his Beloved, effectually called, and sanctified by his Spirit, can neither totally nor finally fall away from the state of grace, but shall certainly persevere therein to the end, and be eternally saved.2. This perseverance of the saints depends not upon their own free will, but upon the immutability of the decree of election, flowing from the free and unchangeable love of God the Father; upon the efficacy of the merit and intercession of Jesus Christ, the abiding of the Spirit, and of the seed of God within them, and the nature of the covenant of grace: from all which ariseth also the certainty and infallibility thereof.3. Nevertheless, they may, through the temptations of Satan and of the world, the prevalency of corruption remaining in them, and the neglect of the means of their preservation, fall into grievous sins; and, for a time, continue therein: whereby they incur God's displeasure, and grieve his Holy Spirit, come to be deprived of some measure of their graces and comforts, have their hearts hardened, and their consciences wounded; hurt and scandalize others, and bring temporal judgments upon themselves.CHAPTER 18: Of the Assurance of Grace and Salvation1. Although hypocrites and other unregenerate men may vainly deceive themselves with false hopes and carnal presumptions of being in the favor of God, and estate of salvation (which hope of theirs shall perish): yet such as truly believe in the Lord Jesus, and love him in sincerity, endeavoring to walk in all good conscience before him, may, in this life, be certainly assured that they are in the state of grace, and may rejoice in the hope of the glory of God, which hope shall never make them ashamed.2. This certainty is not a bare conjectural and probable persuasion grounded upon a fallible hope; but an infallible assurance of faith founded upon the divine truth of the promises of salvation, the inward evidence of those graces unto which these promises are made, the testimony of the Spirit of adoption witnessing with our spirits that we are the children of God, which Spirit is the earnest of our inheritance, whereby we are sealed to the day of redemption.3. This infallible assurance doth not so belong to the essence of faith, but that a true believer may wait long, and conflict with many difficulties before he be partaker of it: yet, being enabled by the Spirit to know the things which are freely given him of God, he may, without extraordinary revelation, in the right use of ordinary means, attain thereunto. And therefore it is the duty of everyone to give all diligence to make his calling and election sure, that thereby his heart may be enlarged in peace and joy in the Holy Ghost, in love and thankfulness to God, and in strength and cheerfulness in the duties of obedience, the proper fruits of this assurance; so far is it from inclining men to looseness.4. True believers may have the assurance of their salvation divers ways shaken, diminished, and intermitted; as, by negligence in preserving of it, by falling into some special sin which woundeth the conscience and grieveth the Spirit; by some sudden or vehement temptation, by God's withdrawing the light of his countenance, and suffering even such as fear him to walk in darkness and to have no light: yet are they never utterly destitute of that seed of God, and life of faith, that love of Christ and the brethren, that sincerity of heart, and conscience of duty, out of which, by the operation of the Spirit, this assurance may, in due time, be revived; and by the which, in the meantime, they are supported from utter despair.CHAPTER 19: Of the Law of God1. God gave to Adam a law, as a covenant of works, by which he bound him and all his posterity to personal, entire, exact, and perpetual obedience, promised life upon the fulfilling, and threatened death upon the breach of it, and endued him with power and ability to keep it.2. This law, after his fall, continued to be a perfect rule of righteousness; and, as such, was delivered by God upon Mount Sinai, in ten commandments, and written in two tables: the first four commandments containing our duty towards God; and the other six, our duty to man.3. Beside this law, commonly called moral, God was pleased to give to the people of Israel, as a church under age, ceremonial laws, containing several typical ordinances, partly of worship, prefiguring Christ, his graces, actions, sufferings, and benefits; and partly, holding forth divers instructions of moral duties. All which ceremonial laws are now abrogated, under the new testament.4. To them also, as a body politic, he gave sundry judicial laws, which expired together with the State of that people; not obliging any other now, further than the general equity thereof may require.5. The moral law doth forever bind all, as well justified persons as others, to the obedience thereof; and that, not only in regard of the matter contained in it, but also in respect of the authority of God the Creator, who gave it. Neither doth Christ, in the gospel, any way dissolve, but much strengthen this obligation.6. Although true believers be not under the law, as a covenant of works, to be thereby justified, or condemned; yet is it of great use to them, as well as to others; in that, as a rule of life informing them of the will of God, and their duty, it directs and binds them to walk accordingly; discovering also the sinful pollutions of their nature, hearts, and lives; so as, examining themselves thereby, they may come to further conviction of, humiliation for, and hatred against sin, together with a clearer sight of the need they have of Christ, and the perfection of his obedience. It is likewise of use to the regenerate, to restrain their corruptions, in that it forbids sin: and the threatenings of it serve to show what even their sins deserve; and what afflictions, in this life, they may expect for them, although freed from the curse thereof threatened in the law. The promises of it, in like manner, show them God's approbation of obedience, and what blessings they may expect upon the performance thereof: although not as due to them by the law as a covenant of works. So as, a man's doing good, and refraining from evil, because the law encourageth to the one, and deterreth from the other, is no evidence of his being under the law; and, not under grace.7. Neither are the forementioned uses of the law contrary to the grace of the gospel, but do sweetly comply with it; the Spirit of Christ subduing and enabling the will of man to do that freely, and cheerfully, which the will of God, revealed in the law, requireth to be done.CHAPTER 20: Of Christian Liberty, and Liberty of Conscience1. The liberty which Christ hath purchased for believers under the gospel consists in their freedom from the guilt of sin, the condemning wrath of God, the curse of the moral law; and, in their being delivered from this present evil world, bondage to Satan, and dominion of sin; from the evil of afflictions, the sting of death, the victory of the grave, and everlasting damnation; as also, in their free access to God, and their yielding obedience unto him, not out of slavish fear, but a childlike love and willing mind. All which were common also to believers under the law. But, under the new testament, the liberty of Christians is further enlarged, in their freedom from the yoke of the ceremonial law, to which the Jewish church was subjected; and in greater boldness of access to the throne of grace, and in fuller communications of the free Spirit of God, than believers under the law did ordinarily partake of.2. God alone is Lord of the conscience, and hath left it free from the doctrines and commandments of men, which are, in anything, contrary to his Word; or beside it, if matters of faith, or worship. So that, to believe such doctrines, or to obey such commands, out of conscience, is to betray true liberty of conscience: and the requiring of an implicit faith, and an absolute and blind obedience, is to destroy liberty of conscience, and reason also.3. They who, upon pretense of Christian liberty, do practice any sin, or cherish any lust, do thereby destroy the end of Christian liberty, which is, that being delivered out of the hands of our enemies, we might serve the Lord without fear, in holiness and righteousness before him, all the days of our life.4. And because the powers which God hath ordained, and the liberty which Christ hath purchased, are not intended by God to destroy, but mutually to uphold and preserve one another, they who, upon pretense of Christian liberty, shall oppose any lawful power, or the lawful exercise of it, whether it be civil or ecclesiastical, resist the ordinance of God. And, for their publishing of such opinions, or maintaining of such practices, as are contrary to the light of nature, or to the known principles of Christianity (whether concerning faith, worship, or conversation), or to the power of godliness; or, such erroneous opinions or practices, as either in their own nature, or in the manner of publishing or maintaining them, are destructive to the external peace and order which Christ hath established in the church, they may lawfully be called to account, and proceeded against, by the censures of the church.CHAPTER 21: Of Religious Worship, and the Sabbath Day1. The light of nature showeth that there is a God, who hath lordship and sovereignty over all, is good, and doth good unto all, and is therefore to be feared, loved, praised, called upon, trusted in, and served, with all the heart, and with all the soul, and with all the might. But the acceptable way of worshiping the true God is instituted by himself, and so limited by his own revealed will, that he may not be worshiped according to the imaginations and devices of men, or the suggestions of Satan, under any visible representation, or any other way not prescribed in the Holy Scripture.2. Religious worship is to be given to God, the Father, Son, and Holy Ghost; and to him alone; not to angels, saints, or any other creature: and, since the fall, not without a Mediator; nor in the mediation of any other but of Christ alone.3. Prayer, with thanksgiving, being one special part of religious worship, is by God required of all men: and, that it may be accepted, it is to be made in the name of the Son, by the help of his Spirit, according to his will, with understanding, reverence, humility, fervency, faith, love, and perseverance; and, if vocal, in a known tongue.4. Prayer is to be made for things lawful; and for all sorts of men living, or that shall live hereafter: but not for the dead, nor for those of whom it may be known that they have sinned the sin unto death.5. The reading of the Scriptures with godly fear, the sound preaching and conscionable hearing of the Word, in obedience unto God, with understanding, faith, and reverence, singing of psalms with grace in the heart; as also, the due administration and worthy receiving of the sacraments instituted by Christ, are all parts of the ordinary religious worship of God: beside religious oaths, vows, solemn fastings, and thanksgivings upon special occasions, which are, in their several times and seasons, to be used in an holy and religious manner.6. Neither prayer, nor any other part of religious worship, is now, under the gospel, either tied unto, or made more acceptable by any place in which it is performed, or towards which it is directed: but God is to be worshiped everywhere, in spirit and truth; as, in private families daily, and in secret, each one by himself; so, more solemnly in the public assemblies, which are not carelessly or willfully to be neglected, or forsaken, when God, by his Word or providence, calleth thereunto.7. As it is the law of nature, that, in general, a due proportion of time be set apart for the worship of God; so, in his Word, by a positive, moral, and perpetual commandment binding all men in all ages, he hath particularly appointed one day in seven, for a Sabbath, to be kept holy unto him: which, from the beginning of the world to the resurrection of Christ, was the last day of the week; and, from the resurrection of Christ, was changed into the first day of the week, which, in Scripture, is called the Lord's day, and is to be continued to the end of the world, as the Christian Sabbath.8. This Sabbath is then kept holy unto the Lord, when men, after a due preparing of their hearts, and ordering of their common affairs beforehand, do not only observe an holy rest, all the day, from their own works, words, and thoughts about their worldly employments and recreations, but also are taken up, the whole time, in the public and private exercises of his worship, and in the duties of necessity and mercy.CHAPTER 22: Of Lawful Oaths and Vows1. A lawful oath is a part of religious worship, wherein, upon just occasion, the person swearing solemnly calleth God to witness what he asserteth, or promiseth, and to judge him according to the truth or falsehood of what he sweareth.2. The name of God only is that by which men ought to swear, and therein it is to be used with all holy fear and reverence. Therefore, to swear vainly, or rashly, by that glorious and dreadful Name; or, to swear at all by any other thing, is sinful, and to be abhorred. Yet, as in matters of weight and moment, an oath is warranted by the Word of God, under the new testament as well as under the old; so a lawful oath, being imposed by lawful authority, in such matters, ought to be taken.3. Whosoever taketh an oath ought duly to consider the weightiness of so solemn an act, and therein to avouch nothing but what he is fully persuaded is the truth: neither may any man bind himself by oath to anything but what is good and just, and what he believeth so to be, and what he is able and resolved to perform.4. An oath is to be taken in the plain and common sense of the words, without equivocation, or mental reservation. It cannot oblige to sin; but in anything not sinful, being taken, it binds to performance, although to a man's own hurt. Nor is it to be violated, although made to heretics, or infidels.5. A vow is of the like nature with a promissory oath, and ought to be made with the like religious care, and to be performed with the like faithfulness.6. It is not to be made to any creature, but to God alone: and, that it may be accepted, it is to be made voluntarily, out of faith, and conscience of duty, in way of thankfulness for mercy received, or for the obtaining of what we want, whereby we more strictly bind ourselves to necessary duties; or, to other things, so far and so long as they may fitly conduce thereunto.7. No man may vow to do anything forbidden in the Word of God, or what would hinder any duty therein commanded, or which is not in his own power, and for the performance whereof he hath no promise of ability from God. In which respects, popish monastical vows of perpetual single life, professed poverty, and regular obedience, are so far from being degrees of higher perfection, that they are superstitious and sinful snares, in which no Christian may entangle himself.CHAPTER 23: Of the Civil Magistrate1. God, the supreme Lord and King of all the world, hath ordained civil magistrates, to be, under him, over the people, for his own glory, and the public good: and, to this end, hath armed them with the power of the sword, for the defense and encouragement of them that are good, and for the punishment of evildoers.2. It is lawful for Christians to accept and execute the office of a magistrate, when called thereunto: in the managing whereof, as they ought especially to maintain piety, justice, and peace, according to the wholesome laws of each commonwealth; so, for that end, they may lawfully, now under the new testament, wage war, upon just and necessary occasion.3. Civil magistrates may not assume to themselves the administration of the Word and sacraments; or the power of the keys of the kingdom of heaven; or, in the least, interfere in matters of faith. Yet, as nursing fathers, it is the duty of civil magistrates to protect the church of our common Lord, without giving the preference to any denomination of Christians above the rest, in such a manner that all ecclesiastical persons whatever shall enjoy the full, free, and unquestioned liberty of discharging every part of their sacred functions, without violence or danger. And, as Jesus Christ hath appointed a regular government and discipline in his church, no law of any commonwealth should interfere with, let, or hinder, the due exercise thereof, among the voluntary members of any denomination of Christians, according to their own profession and belief. It is the duty of civil magistrates to protect the person and good name of all their people, in such an effectual manner as that no person be suffered, either upon pretense of religion or of infidelity, to offer any indignity, violence, abuse, or injury to any other person whatsoever: and to take order, that all religious and ecclesiastical assemblies be held without molestation or disturbance.4. It is the duty of people to pray for magistrates, to honor their persons, to pay them tribute or other dues, to obey their lawful commands, and to be subject to their authority, for conscience' sake. Infidelity, or difference in religion, doth not make void the magistrates' just and legal authority, nor free the people from their due obedience to them: from which ecclesiastical persons are not exempted, much less hath the pope any power and jurisdiction over them in their dominions, or over any of their people; and, least of all, to deprive them of their dominions, or lives, if he shall judge them to be heretics, or upon any other pretense whatsoever.CHAPTER 24: Of Marriage and Divorce1. Marriage is to be between one man and one woman: neither is it lawful for any man to have more than one wife, nor for any woman to have more than one husband, at the same time.2. Marriage was ordained for the mutual help of husband and wife, for the increase of mankind with legitimate issue, and of the church with an holy seed; and for preventing of uncleanness.3. It is lawful for all sorts of people to marry, who are able with judgment to give their consent. Yet it is the duty of Christians to marry only in the Lord. And therefore such as profess the true reformed religion should not marry with infidels, papists, or other idolaters: neither should such as are godly be unequally yoked, by marrying with such as are notoriously wicked in their life, or maintain damnable heresies.4. Marriage ought not to be within the degrees of consanguinity or affinity forbidden by the Word. Nor can such incestuous marriages ever be made lawful by any law of man or consent of parties, so as those persons may live together as man and wife.5. Adultery or fornication committed after a contract, being detected before marriage, giveth just occasion to the innocent party to dissolve that contract. In the case of adultery after marriage, it is lawful for the innocent party to sue out a divorce: and, after the divorce, to marry another, as if the offending party were dead.6. Although the corruption of man be such as is apt to study arguments unduly to put asunder those whom God hath joined together in marriage: yet, nothing but adultery, or such willful desertion as can no way be remedied by the church, or civil magistrate, is cause sufficient of dissolving the bond of marriage: wherein, a public and orderly course of proceeding is to be observed; and the persons concerned in it not left to their own wills, and discretion, in their own case.CHAPTER 25: Of the Church1. The catholic or universal church, which is invisible, consists of the whole number of the elect, that have been, are, or shall be gathered into one, under Christ the Head thereof; and is the spouse, the body, the fullness of him that filleth all in all.2. The visible church, which is also catholic or universal under the gospel (not confined to one nation, as before under the law), consists of all those throughout the world that profess the true religion; and of their children: and is the kingdom of the Lord Jesus Christ, the house and family of God, out of which there is no ordinary possibility of salvation.3. Unto this catholic visible church Christ hath given the ministry, oracles, and ordinances of God, for the gathering and perfecting of the saints, in this life, to the end of the world: and doth, by his own presence and Spirit, according to his promise, make them effectual thereunto.4. This catholic church hath been sometimes more, sometimes less visible. And particular churches, which are members thereof, are more or less pure, according as the doctrine of the gospel is taught and embraced, ordinances administered, and public worship performed more or less purely in them.5. The purest churches under heaven are subject both to mixture and error; and some have so degenerated, as to become no churches of Christ, but synagogues of Satan. Nevertheless, there shall be always a church on earth, to worship God according to his will.6. There is no other head of the church but the Lord Jesus Christ. Nor can the pope of Rome, in any sense, be head thereof.CHAPTER 26: Of the Communion of Saints1. All saints, that are united to Jesus Christ their Head, by his Spirit, and by faith, have fellowship with him in his graces, sufferings, death, resurrection, and glory: and, being united to one another in love, they have communion in each other's gifts and graces, and are obliged to the performance of such duties, public and private, as do conduce to their mutual good, both in the inward and outward man.2. Saints by profession are bound to maintain an holy fellowship and communion in the worship of God, and in performing such other spiritual services as tend to their mutual edification; as also in relieving each other in outward things, according to their several abilities and necessities. Which communion, as God offereth opportunity, is to be extended unto all those who, in every place, call upon the name of the Lord Jesus.3. This communion which the saints have with Christ, doth not make them in any wise partakers of the substance of his Godhead; or to be equal with Christ in any respect: either of which to affirm is impious and blasphemous. Nor doth their communion one with another, as saints, take away, or infringe the title or propriety which each man hath in his goods and possessions.CHAPTER 27: Of the Sacraments1. Sacraments are holy signs and seals of the covenant of grace, immediately instituted by God, to represent Christ, and his benefits; and to confirm our interest in him: as also, to put a visible difference between those that belong unto the church, and the rest of the world; and solemnly to engage them to the service of God in Christ, according to his Word.2. There is, in every sacrament, a spiritual relation, or sacramental union, between the sign and the thing signified: whence it comes to pass, that the names and effects of the one are attributed to the other.3. The grace which is exhibited in or by the sacraments rightly used, is not conferred by any power in them; neither doth the efficacy of a sacrament depend upon the piety or intention of him that doth administer it: but upon the work of the Spirit, and the word of institution, which contains, together with a precept authorizing the use thereof, a promise of benefit to worthy receivers.4. There be only two sacraments ordained by Christ our Lord in the Gospel; that is to say, baptism, and the Supper of the Lord: neither of which may be dispensed by any, but by a minister of the Word lawfully ordained.5. The sacraments of the old testament, in regard of the spiritual things thereby signified and exhibited, were, for substance, the same with those of the new.CHAPTER 28: Of Baptism1. Baptism is a sacrament of the new testament, ordained by Jesus Christ, not only for the solemn admission of the party baptized into the visible church; but also, to be unto him a sign and seal of the covenant of grace, of his ingrafting into Christ, of regeneration, of remission of sins, and of his giving up unto God, through Jesus Christ, to walk in newness of life. Which sacrament is, by Christ's own appointment, to be continued in his church until the end of the world.2. The outward element to be used in this sacrament is water, wherewith the party is to be baptized, in the name of the Father, and of the Son, and of the Holy Ghost, by a minister of the gospel, lawfully called thereunto.3. Dipping of the person into the water is not necessary; but baptism is rightly administered by pouring, or sprinkling water upon the person.4. Not only those that do actually profess faith in and obedience unto Christ, but also the infants of one, or both, believing parents, are to be baptized.5. Although it be a great sin to contemn or neglect this ordinance, yet grace and salvation are not so inseparably annexed unto it, as that no person can be regenerated, or saved, without it; or, that all that are baptized are undoubtedly regenerated.6. The efficacy of baptism is not tied to that moment of time wherein it is administered; yet, notwithstanding, by the right use of this ordinance, the grace promised is not only offered, but really exhibited, and conferred, by the Holy Ghost, to such (whether of age or infants) as that grace belongeth unto, according to the counsel of God's own will, in his appointed time.7. The sacrament of baptism is but once to be administered unto any person.CHAPTER 29: Of the Lord's Supper1. Our Lord Jesus, in the night wherein he was betrayed, instituted the sacrament of his body and blood, called the Lord's Supper, to be observed in his church, unto the end of the world, for the perpetual remembrance of the sacrifice of himself in his death; the sealing all benefits thereof unto true believers, their spiritual nourishment and growth in him, their further engagement in and to all duties which they owe unto him; and, to be a bond and pledge of their communion with him, and with each other, as members of his mystical body.2. In this sacrament, Christ is not offered up to his Father; nor any real sacrifice made at all, for remission of sins of the quick or dead; but only a commemoration of that one offering up of himself, by himself, upon the cross, once for all: and a spiritual oblation of all possible praise unto God, for the same: so that the popish sacrifice of the mass (as they call it) is most abominably injurious to Christ's one, only sacrifice, the alone propitiation for all the sins of his elect.3. The Lord Jesus hath, in this ordinance, appointed his ministers to declare his word of institution to the people; to pray, and bless the elements of bread and wine, and thereby to set them apart from a common to an holy use; and to take and break the bread, to take the cup, and (they communicating also themselves) to give both to the communicants; but to none who are not then present in the congregation.4. Private masses, or receiving this sacrament by a priest, or any other, alone; as likewise, the denial of the cup to the people, worshiping the elements, the lifting them up, or carrying them about, for adoration, and the reserving them for any pretended religious use; are all contrary to the nature of this sacrament, and to the institution of Christ.5. The outward elements in this sacrament, duly set apart to the uses ordained by Christ, have such relation to him crucified, as that, truly, yet sacramentally only, they are sometimes called by the name of the things they represent, to wit, the body and blood of Christ; albeit, in substance and nature, they still remain truly and only bread and wine, as they were before.6. That doctrine which maintains a change of the substance of bread and wine, into the substance of Christ's body and blood (commonly called transubstantiation) by consecration of a priest, or by any other way, is repugnant, not to Scripture alone, but even to common sense, and reason; overthroweth the nature of the sacrament, and hath been, and is, the cause of manifold superstitions; yea, of gross idolatries.7. Worthy receivers, outwardly partaking of the visible elements, in this sacrament, do then also, inwardly by faith, really and indeed, yet not carnally and corporally but spiritually, receive, and feed upon, Christ crucified, and all benefits of his death: the body and blood of Christ being then, not corporally or carnally, in, with, or under the bread and wine; yet, as really, but spiritually, present to the faith of believers in that ordinance, as the elements themselves are to their outward senses.8. Although ignorant and wicked men receive the outward elements in this sacrament; yet, they receive not the thing signified thereby; but, by their unworthy coming thereunto, are guilty of the body and blood of the Lord, to their own damnation. Wherefore, all ignorant and ungodly persons, as they are unfit to enjoy communion with him, so are they unworthy of the Lord's table; and cannot, without great sin against Christ, while they remain such, partake of these holy mysteries, or be admitted thereunto.CHAPTER 30: Of Church Censures1. The Lord Jesus, as King and Head of his church, hath therein appointed a government, in the hand of church officers, distinct from the civil magistrate.2. To these officers the keys of the kingdom of heaven are committed; by virtue whereof, they have power, respectively, to retain, and remit sins; to shut that kingdom against the impenitent, both by the Word, and censures; and to open it unto penitent sinners, by the ministry of the gospel; and by absolution from censures, as occasion shall require.3. Church censures are necessary, for the reclaiming and gaining of offending brethren, for deterring of others from the like offenses, for purging out of that leaven which might infect the whole lump, for vindicating the honor of Christ, and the holy profession of the gospel, and for preventing the wrath of God, which might justly fall upon the church, if they should suffer his covenant, and the seals thereof, to be profaned by notorious and obstinate offenders.4. For the better attaining of these ends, the officers of the church are to proceed by admonition; suspension from the sacrament of the Lord's Supper for a season; and by excommunication from the church; according to the nature of the crime, and demerit of the person.CHAPTER 31: Of Synods and Councils1. For the better government, and further edification of the church, there ought to be such assemblies as are commonly called synods or councils: and it belongeth to the overseers and other rulers of the particular churches, by virtue of their office, and the power which Christ hath given them for edification and not for destruction, to appoint such assemblies; and to convene together in them, as often as they shall judge it expedient for the good of the church.2. It belongeth to synods and councils, ministerially to determine controversies of faith, and cases of conscience; to set down rules and directions for the better ordering of the public worship of God, and government of his church; to receive complaints in cases of maladministration, and authoritatively to determine the same: which decrees and determinations, if consonant to the Word of God, are to be received with reverence and submission; not only for their agreement with the Word, but also for the power whereby they are made, as being an ordinance of God appointed thereunto in his Word.3. All synods or councils, since the Apostles' times, whether general or particular, may err; and many have erred. Therefore they are not to be made the rule of faith, or practice; but to be used as a help in both.4. Synods and councils are to handle, or conclude nothing, but that which is ecclesiastical: and are not to intermeddle with civil affairs which concern the commonwealth, unless by way of humble petition in cases extraordinary; or, by way of advice, for satisfaction of conscience, if they be thereunto required by the civil magistrate.CHAPTER 32: Of the State of Men after Death, and of the Resurrection of the Dead1. The bodies of men, after death, return to dust, and see corruption: but their souls, which neither die nor sleep, having an immortal subsistence, immediately return to God who gave them: the souls of the righteous, being then made perfect in holiness, are received into the highest heavens, where they behold the face of God, in light and glory, waiting for the full redemption of their bodies. And the souls of the wicked are cast into hell, where they remain in torments and utter darkness, reserved to the judgment of the great day. Besides these two places, for souls separated from their bodies, the Scripture acknowledgeth none.2. At the last day, such as are found alive shall not die, but be changed: and all the dead shall be raised up, with the selfsame bodies, and none other (although with different qualities), which shall be united again to their souls forever.3. The bodies of the unjust shall, by the power of Christ, be raised to dishonor: the bodies of the just, by his Spirit, unto honor; and be made conformable to his own glorious body.CHAPTER 33: Of the Last Judgment1. God hath appointed a day, wherein he will judge the world, in righteousness, by Jesus Christ, to whom all power and judgment is given of the Father. In which day, not only the apostate angels shall be judged, but likewise all persons that have lived upon earth shall appear before the tribunal of Christ, to give an account of their thoughts, words, and deeds; and to receive according to what they have done in the body, whether good or evil.2. The end of God's appointing this day is for the manifestation of the glory of his mercy, in the eternal salvation of the elect; and of his justice, in the damnation of the reprobate, who are wicked and disobedient. For then shall the righteous go into everlasting life, and receive that fullness of joy and refreshing, which shall come from the presence of the Lord; but the wicked who know not God, and obey not the gospel of Jesus Christ, shall be cast into eternal torments, and be punished with everlasting destruction from the presence of the Lord, and from the glory of his power.3. As Christ would have us to be certainly persuaded that there shall be a day of judgment, both to deter all men from sin; and for the greater consolation of the godly in their adversity: so will he have that day unknown to men, that they may shake off all carnal security, and be always watchful, because they know not at what hour the Lord will come; and may be ever prepared to say, Come Lord Jesus, come quickly, Amen.Affirmations and DenialsErnie Gruen and Mike Bickle’s Joint Statement from 1993May 16, 1993This is a joint statement from the leadership of Full Faith Church of Love Ministries and Metro Vineyard Fellowship of Kansas City.Now there are varieties of gifts, but the same Spirit. And there are varieties of ministries, and the same Lord. And there are varieties of effects, but the same God who works all things in all persons . . . For even as the body is one and yet has many members, and all the members of the body, though they are many, are one body, so also is Christ.—1 Corinthians 12:4-6, 12 (NASV)Ernie Gruen and Mike Bickle have forgiven each other of all offenses. Their senior leadership has come together in a spirit of forgiveness; we also ask the Body of Christ to forgive us of any offenses that we have caused the Church universal. We feel it is time to bring to a close the events of the past. We believe it is time to go on and to seek to heal past wounds. We want to publicly lay down any personal animosities, wounds, or misunderstandings between the two churches. Under the Lordship of Jesus Christ as one Body, we want to be joined and knit together in His love, “being diligent to preserve the unity of the Spirit in the bond of peace” (Eph. 4:3, NASV). We desire the Body of Christ represented by our churches to flow together in the love and mercy of God and begin to rebuild relationships and friendships.Ernest J. GruenMike BickleThe Bridal ParadigmWe affirm that the Bridegroom message is about Jesus’ emotions for us, His beauty, His commitments to us (to share His heart, home, throne, secrets, and beauty), and our response of wholehearted love and obedience to Him. This message starts with experiencing Jesus’ heart, emotions, and affections for us, and understanding that He delights in us, enjoys us, values our work, and calls us to partner with Him in ministry.We affirm that the bridal paradigm refers to having a bridal perspective of the kingdom. As Christians, we see the kingdom through the eyes of a bride, with wholehearted, loyal love for God. There are many paradigms of the kingdom of God in Scripture, including agricultural, military, and economic paradigms. The Spirit uses the bridal paradigm of the kingdom to transform our hearts, so that the first and great commandment to love God with all our heart, soul, and mind (Mt. 22:37–38) might take first place in our lives.We deny, we refuse, all sensual overtones in proclaiming Jesus as the Bridegroom. Jesus is not our lover or boyfriend. We do not go on “dates” with Jesus. Receiving the “kiss of God’s Word” (Song 1:2) has nothing to do with physically kissing God. Neither the spiritual interpretation of the Song of Solomon nor references to “the romance of the gospel” have anything to do with sensuality, but with the adventuresome love that is filled with a spirit of abandonment that sacrificially loves and obeys Jesus. An example of this is seen when Paul and Silas sang songs of love to Jesus after being beaten and thrown into prison (Acts 16:22–26).Jesus was the first to introduce the bridal paradigm to the Church. He referred to Himself as a bridegroom (Mt. 9:15); He compared the kingdom to His Father arranging a marriage for Him (Mt. 22:2); He described ministry as those encountering Him as a bridegroom (Mt. 25:1); He will return in answer to the prayers of His Church crying out in her bridal identity—”The Spirit and the bride say, ‘Come!’” (Rev. 22:17).Passages that point to Jesus as the Bridegroom God: Isaiah 54:4–12; 62:2–5; Jeremiah 2:2; 3:14; 31:32, Ezekiel 16:13–15, 32; 23:1–45; Hosea 1:2; 2:7, 14–23; 3:1–5; Matthew 9:15; 22:1–14; 25:1–13; John 3:29; 2 Corinthians 11:2; Ephesians 5:25-32; Revelation 19:7-9; 21:9; 22:17.Intimacy with GodWe affirm that spiritual intimacy with God refers to developing a deep personal relationship with God through the Spirit and the Word. In other words, it is based on a deep understanding and knowledge of what the Word of God says about God the Father, God the Son, and God the Holy Spirit.We deny that spiritual intimacy is associated with anything related to human sensuality.Explanation: For example, in Song of Songs 1:2, the phrase “kiss me with the kisses of his mouth” (NKJV) can be seen as an analogy, a divine metaphor referring to Jesus imparting revelation of the words of His mouth to our hearts. We speak of “the kisses of His Word,” not of physical kisses from Jesus.The Use of ProphecyWe affirm that the Bible is the inerrant and sole objective source of direction and wisdom for the life of a believer. We believe in the operation of the prophetic ministry as a source of edification, exhortation, and comfort from the Lord (1 Cor. 14:3). We believe that the subjectivity of the prophetic ministry must be vigorously tested against the inspired and infallible Scriptures that God gave for doctrine, reproof, correction, and instruction in righteousness (2 Tim. 3:16).We deny that subjective prophetic experiences are equal to the inspired Word of God. In other words, all personal prophecy must uphold and honor the Scripture.Explanation: Simple prophecy is limited to edification, exhortation, and comfort (1 Cor. 14:3). It is to enrich our spiritual life, rather than give direction in the domestic areas of our life. Edification speaks of spiritually building or edifying someone’s spirit by confirming their destiny or God’s purpose for their life. The most common way to edify a person through simple prophecy is to give a Scripture that has been previously important to them. Exhortation includes calling people to persevere and to not give up on their promises to God in hard times, and to not give in to sin. Comfort speaks of making known God’s perspective in a great disappointment or setback in a person’s life, by giving God’s perspective in telling them that God has a plan in their time of pressure.We urge people to avoid giving others prophetic direction in the domestic areas of their life. This includes issues related to spousal designation, bearing children, changing jobs, moving, buying or selling (e.g. house), leaving one church for another, etc. We may give godly counsel to one another in domestic areas without presenting it as a prophecy. Personal prophecies should be given with others as witnesses (we request that prophecies be recorded when possible). Some people have an over-reliance on dreams for direction in their domestic lives. God never intended to direct people mostly by dreams. Yes, God does use dreams to give some direction; however, dreams are not to be a substitute for gaining wisdom from Scripture. Some people rely on dreams for decisions because it absolves them from responsibility and lacking wisdom if the decision turns out to be wrong (Eccl. 5:3, 7).The Tabernacle of DavidWe affirm that the Holy Spirit is orchestrating a global worship and prayer movement that will operate in great authority (Lk. 18:7–8; Mt. 21:13; Rev. 5:8, 8:3–5, 22:17; Isaiah 62:6–7; Joel 2:12–17, 32). This prayer movement will operate in the spirit of the tabernacle of David.We deny that the restoration of the tabernacle of David is the same as the end-time prayer movement.Explanation: In the days of King David, he established a tabernacle that had singers and musicians who ministered to the Lord night and day. Today, the prayer movement is in the spirit of David’s tabernacle. This means that the prayer movement will have some components of the tabernacle of David, specifically pertaining to singers and musicians.The promise of the restoration of the tabernacle of David refers to the governmental restoration of David’s international rule as part of the restoration of national Israel in the millennial kingdom.The context of Amos 9:11–12 is the governmental rule of Jesus from Jerusalem over all the nations. In Acts 15:13–18, James referred to Amos 9:11 declaring that Gentiles should be accepted into the predominantly Jewish Body of Christ, without needing to convert to Judaism. The apostles understood that in the end times, God would reestablish the Messianic kingdom over all the nations. God had just visited the Gentiles with salvation at Cornelius’s house (Acts 10). This was in agreement with Old Testament prophecy. James quoted Amos to prove that many Gentiles will be saved in the context of the restoration of the Davidic dynastic reign. This restoration will, of course, include David’s heart for worship and prayer. Though Amos 9:11 is not prophesying primarily about 24/7 intercessory worship, this kind of worship-based prayer will be a foundational reality in the release of Jesus’ worldwide rule over the nations. The prophetic word given to Mike Bickle in May 1983 was that “God would release 24-hour-a-day prayer in the spirit of the tabernacle of David.” In other words, it would involve prophetic singers and musicians. The practice of worship and intercession is not, in itself, the actual restoration of David’s tabernacle.The Manifest Sons of God TheologyWe affirm that all born-again believers will be “manifest” as sons of God after the second coming of Christ.We deny that we will experience the fullness of our inheritance as sons of God before Jesus returns.Explanation: Some uphold the false teaching that in this age believers can have faith that will enable them to attain to qualities of life that are reserved only for believers in the resurrection.The Latter RainWe affirm that the Church will experience the greatest outpouring of the Spirit in history before Jesus returns (Joel 2:28–32). This outpouring will result in a great ingathering of souls and a renewing of the Church so that believers will walk in godliness as declared in the Sermon on the Mount (Mt. 5:1–7:28). We affirm the presence of the fivefold ministry for the equipping of the saints (Eph. 4:11–13).We deny the distinctive doctrines that go beyond Scripture that are often associated with the Latter Rain theology that was popularized in the 1950s.Explanation: Some have wrongly identified our ministry today with the false teachings that were popularized by some in the Latter Rain movement. At no time in the past did we have any relationship with this movement.Dominion TheologyWe affirm that God’s purpose is for Jesus to come back to fully establish His kingdom rule over all the earth. After the second coming, the saints will rule the earth under the leadership of Jesus Christ when He sets up His government on earth in Jerusalem in the millennial kingdom (1 Cor. 6:2; Rev. 5:10; 20:3–6). We believe that believers in this age are called to serve Jesus in politics and to help establish righteousness and justice in legislation. We do not have the assurance that all laws and governments will be changed until after the second coming of Jesus when He establishes His millennial kingdom.We deny that the Church will take over all the governments of the earth before the return of Christ.Explanation: Some believe and teach that all governments on earth will be transformed by the Church before the second coming of Jesus.Joel’s ArmyWe affirm that the army in Joel 2:1–11 was an ungodly Babylonian army that destroyed Jerusalem in 586 BC. We believe that this passage has a double fulfillment in that it also points to the Antichrist’s army that will attack Israel at the end of the age. We affirm that Joel was prophesying about the lifestyle of godly believers in Joel 2:12–17.We deny that Joel 2:1–11 describes the end-time Church.Explanation: The term Joel’s army has been used to signify the people who walk out the principles of prayer with fasting as taught in Joel 2:12–17. The term has been used much like “Joseph Company,” “Gideon Band,” or “David Company” to signify the people who embraced the godly qualities that Joel taught about prayer, fasting, and wholehearted obedience. Paul Cain had a prophetic word about a “Joel’s army in training,” referring to a group of people who would give themselves to prayer and fasting according to Joel 2:12–17. When used like this, “Joel’s army” does not refer specifically to the destroying army mentioned in Joel 2:1–11, but to people who walk out the lifestyle portrayed in Joel 2:12–17. The misunderstanding comes from giving the title “Joel’s army” to both the destroying army (Joel 2:1–11) and the group of people who give themselves to fasting and prayer (Joel 2:12–17).The Sanctity of MarriageThe IHOPKC leadership team upholds the New Testament view of the sanctity of sex in the context of marriage between one man and one woman. However, we strongly oppose victimization or violence against any sector of society that disagrees with the biblical view. We honor the dignity and rights of all who differ from us.Justice House of PrayerGroup idJHOP DCGroup nameJustice House of PrayerTraditionCharismatic; Christian RightWikipedia Origin2004 Lou EngleIn communion withIHOPKC: International House of PrayerThe CallWebsite Source of creedal statement 8 December 2013Additional church documentsCore ValuesIntimacy with JesusIntimacy with Jesus is our ultimate mandate and reward.?24/7 Worship and PrayerWith an unending chorus of worship and ceaseless prayer, we desire to minister to the Lord day and night and to cry out for “speedy justice” (Luke 18) from one geographical location. In essence, our desire is to move beyond normal prayer meetings to inspire and nurture a culture of prayer (Isaiah 56:7; Psalm 132).?The Scriptures: the Word of God"You read books to borrow from them the force to stimulate your activity, but I read books searching for the one who has written them." – Vincent Van Gogh. The Bible is the eternal (Matthew 24:35), infallible (Psalm 12:6), unhindered (2 Timothy 2:9), and inspired (2 Timothy 3:16) Word of God and as such, we desire to search out the Scriptures to better understand them and apply them to our lives. ?Governmental IntercessionInterceding “for kings and all those in authority” (1 Timothy 2:1-3) is a priority. We desire to see the transformation of our every sphere of society that they would reflect the kingdom of God which is built on the foundation of righteousness and justice.?Nazirite Consecration/Fasted LifestyleLike John the Baptist, we desire to live a fasted lifestyle because of our devotion to the Bridgegroom, Jesus. Thus, we voluntarily refuse the legitimate pleasures of this world (Number 6) for the extreme pleasure of knowing God (Psalm 16). This passion for Jesus is born not of legalism, but out of love.?Community / Missions BaseTo us, community living is not an option. We intentionally live in community because we desire to be one in heart and mind (Acts 4:32) in our pursuit of God. The constitution and "unity" of our community is more important than the passion of our prayers.?Covenant RelationshipsThe notion of covenant and healthy freeing relationships is a profound Scriptural value that we desire to walk out within the community. Our relationships, then, are not merely humanistic friendships, but God-centered and God-ordained.?Prophetic Ministry/DreamsWe desire to be a prophetic company who seek to be friends of God, those of whom the Lord can share His secret council. We so value the prophetic, because it deepens our relationship with the Lord. It is an essential element to thrust forth mission and the movement of the Holy Spirit.?Spiritual Influence through Aggressive Prayer and FastingThe Scriptures make it clear that “…the kingdom of Heaven suffers violence and the violent take it by force” (Matthew 11:12). To that end, we engage in aggressive prayer and intercession against the air supremacy over the powers of darkness and release the break in of the Holy Spirit and societal transformation.?Intercession for Laborers and the HarvestPray for and send laborers into the harvest. (Matthew 9:38) We have the very words of Jesus commanding us to pray this. His priority is our priority.?Generational TransferIn the last days, the Lord promised to send the Spirit of Elijah who would “turn the hearts of the fathers to the children and the hearts of the children to the fathers” (Malachi 4:5-6). Thus, we are committed to the principle of generational transfer through fathering and discipleship.?Holy ActivismBecause of the urgency of the hour, we believe that the House of Prayer needs to be a staging ground for holy activism and “putting feet to our prayers” (Ja 2:18-24). We believe that God initiates divine mandates with secret strategy for the purposes of effectively advancing His kingdom and the liberation of people held captive by wicked power structures, destructive cultural mindsets and policies and oppressive behavior.Justice House of Prayer San DiegoGroup idJHOP SDGroup nameJustice House of PrayerTraditionCharismatic; Christian RightWikipediaOriginDaughter of JHOP DCIn communion withWebsite Source of creedal statement 9 December 2013Additional church documentsStatement of FaithJesus Christ as explicitly seen in the Bible from Genesis to Revelation.Mosaic House of PrayerGroup idGroup nameMosaic House of PrayerTraditionWikipediaOriginIn communion withWebsite Source of creedal statement 8 December 2013 8 December 2013Additional church documentsProphetic Mandate1. Intimacy with Jesus - Our primary call and first priority is the pursuit of the knowledge of God with all our hearts and to sit at the feet of Jesus beholding Him in all His beauty and glory. This is the “One Thing” that occupies our heart and holds our focus above everything else. Psalm 27:4 | One thing have I asked of the Lord, that will I seek after: that I may dwell in the house of the Lord all the days of my life, to gaze upon the beauty of the Lord and to inquiret in his temple.2. Day and Night Worship and Prayer - This is the heart of our calling and mandate and will lead to the transformation of our own hearts along with cities and nations as we “cry out day and night” (Luke 18:6). It is our commitment and passion to see a perpetual solemn assembly come forth and a habitation of God established in our city. We are serious about taking our stand on the wall and keeping charge of the sanctuary that will invite the presence of God and release awakening in the city, region, and nations. Isaiah 62:6-7 | 6 On your walls, O Jerusalem, I have set watchmen; all the day and all the night they shall never be silent. You who put the Lord in remembrance, take no rest, 7 and give him no rest until he establishes Jerusalem and makes it a praise in the earth. Habakkuk 2:1 | I will take my stand at my watchpost and station myself on the tower, and look out to see what he will say to me, and what I will answer concerning my complaint.3. Justice and Compassion - God loves and cares greatly for the poor and the oppressed and we must not forget them. We will pray for justice to be released and with compassion we will be the Lord’s hands and feet and bring relief to the needy, the poor, the helpless, and defenseless. 1 John 3:16-17 | 16 By this we know love, that he laid down his life for us, and we ought to lay down our lives for the brothers. 17 But if anyone has the world's goods and sees his brother in need, yet closes his heart against him, how does God's love abide in him?4. Supernatural Ministry - We believe God is a supernatural God and we will passionately pursue the fullness of Holy Spirit’s presence, power, and demonstration through the gifts of the Holy Spirit. We are committed to seeing heaven invade earth and seeing the kingdom of God come “on earth as it is in heaven.” Joel 2:28-29 | 28 And it shall come to pass afterward, that I will pour out my Spirit on all flesh; your sons and your daughters shall prophesy, your old men shall dream dreams, and your young men shall see visions. 29 Even on the male and female servants in those days I will pour out my Spirit.5. Equipping and Releasing - We take serious the mandate to raise up people that will live a disciplined and devoted life to Jesus. We will intentionally raise up, equip, and release messengers, intercessors, and missionaries in the knowledge of God to go forth doing the works of the kingdom and proclaiming the return of Jesus. 6. Missions - We believe a great harvest is coming and we must take Great Commission to heart and strategically seek to take the gospel to those who do not know the Lord. We are committed to taking the gospel to all spheres of society and cultures including the nations and making His name known. Romans 1:16 | For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek.2 Timothy 3:16-17 | 16 All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, 17 that the man of God may be competent, equipped for every good work.7. Fasted Lifestyle - We believe that fasting and prayer should be a lifestyle of every Christian. We fast primarily for the purpose knowing Jesus more. As we position our hearts before our Lord in prayer and fasting together, it tenderizes our hearts to grow in intimacy and go deeper in our relationship with him. Mark 2:19-20 | 19 And Jesus said to them, "Can the wedding guests fast while the bridegroom is with them? As long as they have the bridegroom with them, they cannot fast. 20 The days will come when the bridegroom is taken away from them, and then they will fast in that day."Mark 9:28-29 | 28 And when he had entered the house, his disciples asked him privately, "Why could we not cast it out?" 29 And he said to them, "This kind cannot be driven out by anything but prayer." 8. Urgency - We believe we are living in an hour of great crisis and turmoil, the day of the Lord is fast approaching. We must walk in sincere repentance, prayer, and keep oil in our lamps as we prepare for the return of Christ. These are not times to fall asleep but to stay awake, alert, and keep our hearts burning as we wait and watch with great anticipation of the second coming of Christ. Matthew 25:1-13 | 1 "Then the kingdom of heaven will be like ten virgins who took their lamps and went to meet the bridegroom. 2 Five of them were foolish, and five were wise. 3 For when the foolish took their lamps, they took no oil with them, 4 but the wise took flasks of oil with their lamps. 5 As the bridegroom was delayed, they all became drowsy and slept. 6 But at midnight there was a cry, 'Here is the bridegroom! Come out to meet him.'7 Then all those virgins rose and trimmed their lamps. 8 And the foolish said to the wise, 'Give us some of your oil, for our lamps are going out.' 9 But the wise answered, saying, 'Since there will not be enough for us and for you, go rather to the dealers and buy for yourselves.'10 And while they were going to buy, the bridegroom came, and those who were ready went in with him to the marriage feast, and the door was shut. 11 Afterward the other virgins came also, saying, 'Lord, lord, open to us.' 12 But he answered, 'Truly, I say to you, I do not know you.' 13 Watch therefore, for you know neither the day nor the hour.” Statement of FaithTHE SCRIPTURESThe Holy Bible was written by men divinely inspired and is the record of God's revelation of Himself to man. It is a perfect treasure of divine instruction. It has God for its author, salvation, for its end, and truth, without any mixture of error, for its matter. It reveals the principles by which God judges us; and therefore is, and will remain to the end of the world, the true center of Christian union, and the supreme standard by which all human conduct, creeds, and religious opinions should be tried. The criterion by which the Bible is to be interpreted is Jesus Christ. Ex. 24:4; Deut. 4:1-2; 17:19; Josh. 8:34; Psalm 19:7-10; 119:11, 89, 105, 140; Isa. 34:16; 40:8; Jer. 15:16; 36; Matt. 5:17-18; 22:29; Luke 21:33; 24:44-46; John 5:39; 16:13-15; 17:17; Acts 2:16 ff.; 17:11; Rom. 15:4; 16:25-26; 2 Tim. 3:15-17; Heb. 1:1-2; 4:12; 1 Peter 1:25; 2 Peter 1:19-21GODThere is one and only one living and true God. He is an intelligent, spiritual, and personal Being, the Creator, Redeemer, Preserver, and Ruler of the universe. God is infinite in holiness and all other perfections. To Him we owe the highest love, reverence, and obedience. The eternal God reveals Himself to us as Father, Son, and Holy Spirit, with distinct personal attributes, but without division of nature, essence, or being.A. God the FatherGod as Father reigns with providential care over His universe, His creatures, and the flow of the stream of human history according to the purposes of His grace. He is all powerful, all loving, and wise. God is Father in truth to those who become children of God through faith in Jesus Christ. He is fatherly in His attitude toward all men.Gen. 1:1; 2:7; Ex. 3:14; 6:2-3; 15:11 ff.; 20:1 ff.; Lev. 22:2; Deut. 6:4; 32:6; 1 Chron. 29:10; Psalm 19:1-3; Isa. 43:3, 15; 64:8; Jer. 10:10; 17:13; Matt. 6:9 ff.; 7:11; 23:9; 28:19; Mark 1:9-11; John 4:24; 5:26; 14:6-13; 17:1-8; Acts 1:7; Rom. 8:14-15; 1 Cor. 8:6; Gal. 4:6; Eph 4:6; Col. 1:15; 1 Tim. 1:17; Heb. 11:6; 12:9; 1 Peter 1:17; 1 John 5:7B. God The SonChrist is the eternal Son of God. In His incarnation as Jesus Christ He was conceived of the Holy Spirit and born of the virgin Mary. Jesus perfectly revealed and did the will of God, taking upon Himself the demands and necessities of human nature and identifying Himself completely with mankind yet without sin. He honored the divine law by His personal obedience, and in His death on the cross He made provision for the redemption of men from sin. He was raised from the dead with a glorified body and appeared to His disciples as the person who was with them before His crucifixion. He ascended into heaven and is now exalted at the right hand of God where He is the One Mediator, partaking of the nature of God and of man, and in whose Person is effected the reconciliation between God and man. He will return in power and glory to judge the world and to consummate His redemptive mission. He now dwells in all believers as the living and ever present Lord.Gen. 18:1 ff.; Psalm 2:7 ff.; 110:1 ff.; Isa. 7:14; 53; Matt. 1:18-23; 3:17; 8:29; 11:27; 14:33; 16:16,27; 17:5, 27; 28:1-6, 19; Mark 1:1; 3:11; Luke 1:35; 4:41; 22:70; 24:46; John 1:1-18, 29; 10:30, 38; 11:25-27; 12:44-50; 14:7-11, 16:15-16, 28; 17:1-5, 21-22; 20:1-20,28; Acts 1:9; 2:22-24; 7:55-56; 9:4-5, 20; Rom. 1:3-4, 3:23-26; 5:6-21; Gal. 4:4-5; Eph. 1:20; 3:11; 4:7-10; Phil. 2:5-11; Col. 1:13-22; 2:9; 1 Thess. 4:14-18; 1 Tim 2:5-6; 3:16; Titus 2:13-14; Heb. 1:1-3; 4:14-15; 7:14-28; 9:12-15, 24-28; 12:2; 13:8; 1 Peter 2:21-25; 3:22; 1 John 1:7-9; 3:2; 4:14-15; 5:9; 2 John 7-9; Rev. 1:13-16; 5:9-14; 12:10-11; 13:8; 19:16C. God the Holy SpiritThe Holy Spirit is the Spirit of God. He inspired holy men of old to write the Scriptures. Through illumination He enables men to understand truth. He exalts Christ. He convicts of sin, of righteousness and of judgment. He calls men to the Saviour, and effects regeneration. He cultivates Christian character, comforts believers, and bestows the spiritual gifts by which they serve God through his church. He seals the believer unto the day of final redemption. His presence in the Christian is the assurance of God to bring the believer into the fullness of the stature of Christ. He enlightens and empowers the believer and the church in worship, evangelism, and service.Gen. 1:2; Judg. 14:6; Job 26:13; Psalm 51:11; 139:7 ff.; Isa. 61:1-3; Joel 2:28-32; Matt. 1:18; 2:16; 12:28-32; 28:19; Mark 1:10, 12; Luke 1:35; 4:1, 18-19; 11:13; 12-12; 24-49; John 4:24; 14:16-17; 26; 15:26; 16:7-14; Acts 1:8; 2:1-4, 38; 4:31; 5:3; 6:3; 7:55; 8:17, 39; 10-44; 13:2; 15:28; 16:6; 19:1-6; Rom. 8:9-11, 14-16, 26-27; 1 Cor. 2:10-14; 3:16; 12:3-11; Gal. 4:6; Eph. 1:13-14; 4:30; 5:18; 1 Thess. 5:19; 1 Tim. 3:16; 4:1; 2 Tim. 1:14; 3:16; Heb. 9:8, 14; 2 Peter 1:21; 1 John 4:13; 5:6-7; Rev. 1:10; 2:17MANMan was created by the special act of God, in His own image, and is the crowning work of His creation. In the beginning man was innocent of sin and as endowed by His Creator with freedom of choice. By his free choice man sinned against God and brought sin into the human race. Through the temptation of Satan man transgressed to command of God, and fell from his original innocence; whereby his posterity inherit a nature and an environment inclined toward sin, and as soon as they are capable of moral action become transgressors and are under condemnation. Only the grace of God can bring man into His holy fellowship and enable man to fulfill the creative purpose of God. The sacredness of human personality is evident in that God created man in His own image, and in that Christ died for man; therefore every man possesses dignity and is worthy of respect and Christian love.Gen. 1:26-30, 2:5, 7, 18-22; 3; 9:6; Psalm 1:1-6; 8:3-6; 32:1-5; 51:5; Isa. 6:5; Jer. 17:5; Matt. 16:26; Acts 17:26-31; Rom. 1:19-32; 3:10-18, 23; 5:6, 12, 19; 6:6; 7:14-25; 8:14-18, 29; 1 Cor. 1:21-31; 15:19, 21-22; Eph. 2:1-22; Col. 1:21-22; 3:9-11SALVATIONSalvation involves the redemption of the whole man, and is offered freely to all who accept Jesus Christ as Lord and Savior, who by His own blood obtained eternal redemption for the believer. In its broadest sense salvation includes regeneration, sanctification, and glorification.A. RegenerationRegeneration, or the new birth, is a work of God's grace whereby believers become new creatures in Christ Jesus. It is a change of heart wrought by the Holy Spirit through conviction of sin, to which the sinner responds in repentance toward God and faith in the Lord Jesus Christ. Repentance and faith are inseparable experiences of grace. Repentance is a genuine turning from sin toward God. Faith is the acceptance of Jesus Christ and commitment of the entire personality to Him as Lord and Savior. Justification is God's gracious and full acquittal upon principles of His righteousness of all sinners who repent and believe in Christ. Justification brings the believer into a relationship of peace and favor with God.B. SanctificationSanctification is the experience, beginning in regeneration, by which the believer is set apart to God's purposes, and is enabled to progress toward moral and spiritual perfection through the presence and power of the Holy Spirit dwelling in him. Growth in grace should continue throughout the regenerated person's life.C. GlorificationGlorification is the culmination of salvation and is the final blessed and abiding state of the redeemed.Gen. 3:15; Ex. 3:14-17; 6:2-8; Matt. 1:21; 4:17; 16:21-26; 27:22-28:6; Luke 1:68-69; 2:28-32; John 1:11-14, 29; 3:3-21, 36; 5:24; 10:9, 28-29; 15:1-16; 17:17; Acts 2:21; 4:12; 15:11; 16:30-31; 17:30-31; 20:32; Rom. 1:16-18; 2:4; 3:23-25; 4:3 ff.; 5:8-10; 6:1-23; 8:1-18, 29-39; 10:9-10;13; 13:11-14; 1 Cor. 1:18, 30; 6:19-20; 15-10; 2 Cor. 5:17-20; Gal. 2:20; 3:13; 5:22-25; 6:15; Eph. 1:7; 2:8-22; 4:11-16; Phil. 2:12-13; Col. 1:9-22; 3:1 ff.; 1 Thess. 5:23-24; 2 Tim. 1:12; Titus 2:11-14; Heb 2:1-3; 5:8-9; 9:24-28; 11:1-12:8, 14; James 2:14-26; 1 Peter 1:2-23; 1 John 1:6-2:11; Rev. 3:20; 21:122:5.GOD'S PURPOSE OF GRACEElection is the gracious purpose of God, according to which He regenerates, sanctifies, and glorifies sinners. It is consistent with the free agency of man, and comprehends all the means in connection with the end. It is a glorious display of God's sovereign goodness, and is infinitely wise, holy, and unchangeable. It excludes boasting and promotes humility. All true believers endure to the end. Those whom God has accepted in Christ, and sanctified by His Spirit, will never fall away from the state of grace, but shall persevere to the end. Believers may fall into sin through neglect and temptation, whereby they grieve the Spirit, impair their graces and comforts, bring reproach on the cause of Christ, and temporal judgments on themselves, yet they shall be kept by the power of God through faith unto salvation.Gen. 12:1-3; Ex. 19:5-8; 1 Sam. 8:4-7, 19-22; Isa. 5:1-7; Jer. 31:31 ff.; Matt. 16:18-19; 21:28-45; 24:22, 31; 25:34; Luke 1:68-79; 2:29-32; 19:41-44; 24:44-48; John 1:12-14; 3:16; 5:24; 6:44-45, 65; 10:27-29; 15:16; 17:6, 12, 17-18; Acts 20:32; Rom. 5:9-10; 8:28-39; 10:12-15; 11:5-7, 26-36; 1 Cor. 1:1-2; 15:24-28; Eph. 1:4-23; 2:1-10; 3:1-11; Col. 1:12-14; 2 Thes. 2:13-14; 2 Tim. 1:12; 2:10, 19; Heb. 11:39-12:2; 1 Peter 1:2-5, 13; 2:4-10; 1 John 1:7-9; 2:19; 3:2THE CHURCHA New Testament church of the Lord Jesus Christ is a local body of baptized believers who are associated by covenant in the faith and fellowship of the gospel, observing the two ordinances of Christ, committed to His teachings, exercising the gifts, rights, and privileges invested in them by His Word, and seeking to extend the gospel to the ends of the earth. The New Testament speaks also of the church as the body of Christ which includes all of the redeemed of all the ages.Matt. 16:15-19; 18:15-20; Acts 2:41-42, 47; 5:11-14; 6:3-6; 13:1-3; 14:23, 27; 15:1-30; 16:5; 20:28; Rom. 1:7; 1 Cor. 1:2; 3:16; 5:4-5; 7:17; 9-13-14; 12; Eph. 1:22-23; 2:19-22; 3:8-11, 21; 5:22-32; Phil. 1:1; Col. 1:18; 1 Tim. 3:1-15; 4:14; 1 Peter 5:1-4; Rev. 2:1-3:22; 21:2-3BAPTISM AND THE LORD'S SUPPERChristian baptism is the immersion of a believer in water in the name of the Father, the Son, and the Holy Spirit. It is an act of obedience symbolizing the believer’s faith in a crucified, buried, and risen Savior, the believer's death to sin, the burial of the old life, and the resurrection to walk in newness of life in Christ Jesus. It is a testimony to his faith in the final resurrection of the dead. The Lord's Supper is a symbolic act of obedience whereby members of the church, through partaking of the bread and the fruit of the vine, memorialize the death of the Redeemer and anticipate His second coming.Matt. 3:13-17; 26:26-30; 28:19-20; Mark 1:9-11; 14:22-26; Luke 3:21-22; 22:19-20; John 3:23; Acts 2:41-42; 8:35-39; 16:30-33; Acts 20:7; Rom. 6:3-5; 1 Cor. 10:16, 21; 11:23-29; Col. 2:12THE KINGDOMThe kingdom of God includes both His general sovereignty over the universe and His particular kingship over men who willfully acknowledge Him as King. Particularly the Kingdom is the realm of salvation into which men enter by trustful, childlike commitment to Jesus Christ. Christians ought to pray and to labor that the Kingdom may come and God's will be done on earth. The full consummation of the Kingdom awaits the return of Jesus Christ and the end of this age.Gen. 1:1; Isa. 9:6-7; Jer. 23:5-6; Matt. 3:2; 4:8-10, 23; 12:25-28; 13:1-52; 25:31-46; 26:29; Mark 1:14-15; 9:1; Luke 4:43; 8:1; 9:2; 12:31-32; 17:20-21; 23:42; John 3:3, 18:36; Acts 1:6-7; 17:22-31; Rom. 5:17; 8:19; 1 Cor. 15:24-28; Col. 1:13; Heb. 11:10; 16; 12:28; 1 Peter 2:4-10; 4:13; Rev. 1:6, 9; 5:10; 11:15; 21-22LAST THINGSGod, in His own time and in His own way, will bring the world to its appropriate end. According to His promise, Jesus Christ will return personally and visibly in glory to the earth; the dead will be raised; and Christ will judge all men in righteousness. The unrighteous will be consigned to Hell, the place of everlasting punishment. The righteous in their resurrected and glorified bodies will receive their reward and will dwell forever with the Lord.Isa. 2:4; 11:19; Matt. 16:27; 18:8-9; 19:28; 24:27, 30, 36, 44; 25:31-46; 26:64; Mark 8:38; 9:43-48; Luke 12:40, 48; 16:19-26; 17:22-37; 21:27-28; John 14:1-3; Acts 1:11; 17:31; Rom. 14:10; 1 Cor. 4:5; 15:24-28, 35-58; 2 Cor. 5:10; Phil 3:20-21; Col. 1:5; 3:4; 1 Thess. 4:14-18; 5:1 ff.; 2 Thess. 1:7 ff.; 2; 1 Tim. 6:14; 2 Tim 4:1,8; Titus 2:13; Heb. 9:27-28; James 5:8; 2 Peter 3:7 ff.; 1 John 2:28; 3:2; Jude 14; Rev. 1:18; 3:11; 20:1- 22:13EVANGELISM AND MISSIONSIt is the duty and privilege of every follower of Christ and of every church of the Lord Jesus Christ to endeavor to make disciples of all nations. The new birth of man's spirit by God's Holy Spirit means the birth of love for others. Missionary effort on the part of all rests thus upon a spiritual necessity of the regenerate life, and is expressly and repeatedly commanded in the teachings of Christ. It is the duty of every child of God to seek constantly to win the lost to Christ by personal effort and by all other methods in harmony with the gospel of Christ.Gen. 12:1-3; Ex. 19:5-6; Isa. 6:1-8; Matt. 9:37-38; 10:5-15; 13:18-30; 37-43; 16:19; 22:9-10; 24:14; 28:18-20; Luke 10:1-18; 24:46-53; John 14:11-12; 15:7-8; 16; 17:15; 20:21; Acts 1:8; 2; 8:26-40; 10:42-48; 13:2-3; Rom. 10:13-15; Eph. 3:1-11; 1 Thess. 1:8; 2 Tim. 4:5; Heb. 2:1-3; 11:39-12:2; 1 Peter 2:4-10; Rev. 22:17STEWARDSHIPGod is the source of all blessings, temporal and spiritual; all that we have and are we owe to Him. Christians have a spiritual debtorship to the whole world, a holy trusteeship in the gospel, and a binding stewardship in their possessions. They are therefore under obligation to serve Him with their time, talents, and material possessions; and should recognize all these as entrusted to them to use for the glory of God and for helping others. According to the Scriptures, Christians should contribute of their means cheerfully, regularly, systematically, proportionately, and liberally for the advancement of the Redeemer's cause on earth.Gen. 14:20; Lev. 27:30-32; Deut. 8:18; Mal. 3:8-12; Matt. 6:1-4; 19-21; 19:21; 23:23; 25:14-29; Luke 12:16-21, 42; 16:1-13; Acts 2:44-47; 5:1-11; 17:24-25; 20:35; Rom. 6:6-22; 12:1-2; 1 Cor. 4:1-2; 6:19-20; 12; 16:1-4; 2 Cor. 8:9; 12:15; Phil. 4:10-19; 1 Peter 1:18-10THE CHRISTIAN AND THE SOCIAL ORDEREvery Christian is under obligation to seek to make the will of Christ supreme in his own life and in human society. Means and methods used for the improvement of society and the establishment of righteousness among men can be truly and permanently helpful only when they are rooted in the regeneration of the individual by the saving grace of God in Christ Jesus. The Christian should oppose, in the spirit of Christ, every form of greed, selfishness, and vice. He should work to provide for the orphaned, the needy, the aged, the helpless, and the sick. Every Christian should seek to bring industry, government, and society as a whole under the sway of the principles of righteousness, truth, and brotherly love. In order to promote these ends Christians should be ready to work with all men of good will in any good cause, always being careful to act in the spirit of love without compromising their loyalty to Christ and His truth.Ex. 20:3-17; Lev. 6:2-5; Deut. 10:12; 27:17; Psalm 101:5; Mic. 6:8; Zech. 8:16; Matt. 5:13-16, 43-48; 22:36-40; 25:35; Mark 1:29-34; 2:3 ff.; 10:21; Luke 4:18-21; 10:27-37; 20:25; John 15:12; 17:15; Rom. 12:14; 1 Cor. 5:9-10; 6:1-7; 7:20-24; 10:23-11:1; Gal. 3:26-28; Eph. 6:5-9; Col. 3:12-17; 1 Thess. 3:12; Philemon 1:1-25; James 1:27; 2:8National Association of EvangelicalsGroup idNAEGroup nameNational Association of EvangelicalsTraditionWikipedia Origin1942 147 people meeting in St. Louis in the context of the Fundamental-Modernist ControversyIn communion withWEA: World Evangelical AllianceWebsite Source of creedal statement 4 December 2013Additional church documentsStatement of FaithWe believe the Bible to be the inspired, the only infallible, authoritative Word of God.We believe that there is one God, eternally existent in three persons: Father, Son and Holy Spirit.We believe in the deity of our Lord Jesus Christ, in His virgin birth, in His sinless life, in His miracles, in His vicarious and atoning death through His shed blood, in His bodily resurrection, in His ascension to the right hand of the Father, and in His personal return in power and glory.We believe that for the salvation of lost and sinful people, regeneration by the Holy Spirit is absolutely essential.We believe in the present ministry of the Holy Spirit by whose indwelling the Christian is enabled to live a godly life.We believe in the resurrection of both the saved and the lost; they that are saved unto the resurrection of life and they that are lost unto the resurrection of damnation.We believe in the spiritual unity of believers in our Lord Jesus Christ.The NavigatorsGroup idGroup nameThe NavigatorsTraditionWikipedia Origin1933 Dawson E. TrotmanIn communion withWebsite Source of creedal statement 8 December 2013Additional church documentsThe Navigators Statement of FaithThe Navigators holds several core beliefs that form the foundation of our ministry. We Believe:That the Scriptures of the Old and New Testaments are inspired by God and inerrant in the original writings, and that they are of supreme and final authority in faith and life.In one God, the Creator; eternally existing in three persons: Father, Son, and Holy Spirit.That Jesus Christ was begotten by the Holy Spirit and born of the virgin Mary, and that He was and remains true God and true man.That God created Adam and Eve in the divine image; that they sinned, and thereby incurred not only physical death but also spiritual death, which is separation from God; and that, as a result of Adam's sin, all human beings are now born with a sinful nature and stand guilty before God.That the Lord Jesus Christ died for our sins according to the Scriptures, as a representative and substitutionary sacrifice; and that all who believe in Him are justified on the ground of His shed blood.In the resurrection of the crucified body of our Lord, in His ascension into Heaven, and in His present life there for us, as High Priest and Advocate.In the blessed hope of the personal and imminent return of our Lord and Savior, Jesus Christ.That all who by faith receive the Lord Jesus Christ are born again of the Holy Spirit and thereby become children of God.That the Holy Spirit indwells and gives spiritual life to all believers, enables them to understand biblical truth, empowers them for godly living, and equips them for service and witness.In the bodily resurrection of the just and unjust, the everlasting blessedness of the saved, and the everlasting punishment of the lost.Our Core Values:The passion to know, love, and become like Jesus Christ.The truth and sufficiency of the Scriptures for the whole of life.The transforming power of the Gospel.The leading and empowering of the Holy Spirit.Expectant faith and persevering prayer rooted in the promises of God.The dignity and value of every person.Love and grace expressed among us in Community.Families and relational networks in discipling the nations.Interdependent relationships in the Body of Christ in advancing the Gospel.Old Catholic Communion Of North AmericaGroup idOCCNAGroup nameOld Catholic Communion Of North AmericaTraditionCatholicWikipediaOriginIn communion withWebsite of creedal statement 10 December 2013Additional church documentsThe Communion Concordat Each Communion recognizes the Catholicity and independence of the other, and maintains its own.Each Communion agrees to admit members of the other Communion to participate in the Sacraments.Full Communion does not require from either Communion the acceptance of all doctrinal opinions, sacramental devotion or liturgical practice characteristic of the other, but implies that each believes the other to hold all the essentials of the Christian Faith especially as set forth by the Declaration of Utrecht XE "Declaration of Utrecht (1889)" and the Fourteen Theses of Bonn XE "Fourteen Theses of the Old Catholic Union Conference at Bonn (1874)" . What does this mean in practice? Regarding the interpretation of Declaration of Utrecht and the Fourteen Theses of Bonn: The Declaration of Utrecht and the Fourteen Theses of Bonn serve as the compass with which each communion formulates their individual doctrinal positions. Each communion will accept and the honor the discernment of the others as long as such discernment complies with spirit in which these documents were penned. Examples of such discernment are: Whether or not to include the Filioque clause in the Nicene Creed XE "Nicene Creed" .Whether or not to accept or reject the beliefs of the Assumption and the Immaculate Conception as the local or individual level yet rejecting Rome's authority to make any such discipline into a binding dogma.Which rites to use. Which doctrines of the council of Trent are harmonious to their respective Church. In the spirit of these documents no one Church or bishop may attempt to impose “primacy” on the others. Regarding revisionist and post modern theology:It is the position of the Churches of the Old Catholic Communion of North America that the spirit of the Declaration of Utrecht and the Fourteen Theses of Bonn require one to stand fast against such doctrines. Specifically those such as:Ordination of noncelibate homosexual clergy. Providing same sex marriages or blessing of same sex unions.Rejection of any part of the Nicene Creed. Use of rites or practices of non-Christian religions.Regarding the Lay people: The members of each Church may participate in each other's pastoral, congregational and sacramental life. Regarding Holy Orders:Clergy: The Holy Orders of each Church are recognized by all other Churches in the communion. Clergy can fully participate in each other's ministries. Bishops may participate in the consecrations of bishops of both churches and have regular consultations at many levels.Female clergy: It is the position of the Churches of the Old Catholic Communion of North America that the spirit of the Declaration of Utrecht and the Fourteen Theses of Bonn allows that such a decision is to be determined by each Church. While each Church has the right to deny female ordination each Church will accept the validity of females ordained in another Church.Regarding non-compliance with the Concordat agreement:Any bishop or Church having agreed to the Communion Concordat and then found to be not abiding by the Concordat Statements will be notified and asked to comply. Any Bishop or Church failing to accept and the honor the terms of the Concordat will be considered as willing severing the agreement and as such the name of the Bishop, and or Church will be removed from the role of the Communion. Parkway House of PrayerGroup idGroup nameParkway House of PrayerTraditionNon-denominational Christian churchWikipediaOrigin1947 Robert PainterIn communion withWebsite Source of creedal statement 8 December 2013 8 December 2013Additional church documentsWhat we BelieveThere are plenty of good folks who disagree over theology, and some get a charge out of arguing their position. Well, we don’t figure to solve any centuries-old theological debate, and in fact, we’re doing our best to stay out of that arena (Titus 3:9). That being said, there are some?truths?we believe to be?absolute, and we’re willing to stake our claim – and our lives – upon them. Here they are:There is?One God?who created us in His image and Who desires a personal relationship with us. Genesis 1The Bible is His Word. It is completely true and authoritative in our lives. To read, understand and apply it will result in life-change. 2 Timothy 3:15-17; 1 Peter 1:25Prior to new birth, every person is guilty of acts of disobedience against God, and is separated from God because of their?sin. Romans 3:23-24; Ephesians 2:1-3.Salvation?has been provided through the death of God’s Son, Jesus. He took our punishment on the Cross and rose from the grave to demonstrate his power over sin and death. To be saved we must confess our sin and put our faith in Jesus Christ. Romans 5:13,16; 6:23; Matthew 5:3All those people who acknowledge Jesus Christ as Savior and Lord make up the one true?Church. The local church is a microcosm of that universal church, in which every person plays a significant role. Matthew 28:18-20; Colossians 1: 18; Acts 2:42-47Our responsibility as human beings can be summed up in two statements. The?Great Commandment?is to,? “love God with all your heart, soul, mind and strength.” And the?Great Commission?is, “go therefore and make disciples of all the nations.” Deuteronomy 6:5; Matthew 22:36-38; Matt 28:19-20Statement of FaithA more complete description of the things we believe to be true. These are the foundational truths upon which we build.Scripture.We emphatically affirm the Divine inspiration of the Holy Scriptures, both Old and New Testaments,?infallibly and in-errantly true?as originally inspired, constituting our only divinely authorized rule of faith and practice (II Tim.: 3:16; II Pet. 1:21).God.We believe there is only one God, Creator and Lord of everything, infinitely perfect, all powerful, all knowing and eternally existent in three persons: Father, Son and Holy Spirit? – the Trinity. (Isaiah 43:10-11; Matthew 3:16-17, 28:19; John 14:16-17, 16:23-27; 2 Corinthians 13:14; Galatians 4:4-6).God The Father.We believe that the Father is Creator and Ruler of all. He is compassionate, loving and just toward all people and is faithful to keep His promises. He hears and answers prayer. He calls all people to believe in Him and saves from sin and eternal death each person who comes to Him through His Son, Jesus Christ. (Genesis 1; Matthew 7:7, 12:50; Ephesians 4:6; 2 Corinthians 6:18; 1 Timothy 2:4-5; Exodus 34:5-7).God the Son.There is one Savior, Jesus Christ, the only begotten Son of God, Who is the Supreme Head of the Church, which is redeemed unto God by His own blood.? He was born of the virgin Mary, died for the sins of mankind on the cross, was buried, and on the third day rose again.? He is now seated at the right hand of the throne of God in heaven from whence He is coming again to receive the Church as His bride (Matt. 3:16,17).God the Holy Spirit.We believe that there is one Holy Spirit, the third Person of the Trinity, Who came from the Father and the Son to convict the world of sin, of righteousness, and of judgment; to regenerate the believing sinner; and to indwell, guide, instruct, cleanse, and empower the believer for godly living and service.? The Holy Spirit is now the Representative of the God-head on earth and the Superintendent of the Church (John 14:16,17; 15:26).? God the Father, God the Son, and God the Holy Spirit are three persons, united and inseparable, of one substance and eternal (Matt. 28:19; II Cor. 13:14).Creation.We believe the Genesis account of creation and reject evolution as an unscriptural theory of origin (Gen. 1-2; Ex. 20:11).Sin and the Way of Salvation.Man was created by the direct act of God and was made in the image and likeness of God, but through transgression fell and became depraved in nature and sinful in conduct.? In his natural state,?man is sinful, apart from saving grace, and consequently is in need of salvation (Gen. 6:5; Ps. 14:2,3; Matt. 15:19; Rom. 3:9-23).The Scriptures declare the necessity of repentance, implying a previous conviction of sin, followed by a sorrow of heart, and immediate abandonment of known sin, together with a suitable confession to God and man, and prompt and honest restitution of all that is due to others, according to one’s ability; and all such gracious states and experience, constituting scriptural repentance must be inwrought in the heart by the Holy Spirit? (Isa. 55:6,7; Ezek. 33:15; Matt. 9:13; Luke 13:3,5; Acts 17:30,31; II Cor. 7:10,11).Justification is a legal act on the part of God, including the forgiveness of sins and the imputation of righteousness, through faith in the Lord Jesus Christ? (Ps. 130:4; Jer. 36:3; Acts 13:38,39; Rom. 5:1; I John 3:7; Rev. 19:8).Regeneration is the quickening of the sinner to spiritual life by the Holy Spirit which gracious act accompanies justification (Isa. 55:3; John 3:3,5; Eph. 2:1; Col. 2:13; Titus 3:5).Sanctification is the purifying of the believer’s heart by faith and the enduement of power by the Holy Spirit whereby he is enabled to love God with all his heart, soul, mind and strength, and his neighbor as himself (Lev. 11:44,45; Luke 1:73-75; John 17:17; I Thess. 5:23-24; Heb. 10:14-15, Heb. 13:12).The work of sanctification is witnessed to directly by the Holy Spirit, and indirectly by a holy, godly life, and not by any special manifestations or gifts, such as speaking in unknown tongues.The ChurchThe New Testament teaches that there is one true Church, which is made up of those who have been born again through faith in the Lord Jesus Christ, and who willingly submit themselves to God’s divine order through the ministry of God – called pastors and leaders (Matt. 16:18; Eph. 4:4; Phil. 1:1; Col. 1:18; I Tim. 3:1-7; Titus 1:5).We believe in the autonomy of the local church, free of any external authority or control (Acts 13:1-4; 15:19-31; 20:28; Rom. 16:1; I Cor. 3:9,16; 5:4-7, 13; I Pet. 5:1-4).Sacraments.Water baptism is an outward testimony of the saving work of grace wrought in the heart by the Holy Spirit and is the privilege and responsibility of all new believers.The Lord’s Supper represents our redemption through Christ’s death and is a means through which God gives grace to the heart when received in faith.? This ordinance should be reverently and frequently observed.Faith and Practice.We believe that all who are saved should live in such a manner as not to bring reproach upon the Lord Jesus Christ and that separation from all religious apostasy, all worldly and sinful pleasures, practices and associations is commanded by God (Rom. 12:1-2; 14:13; II Cor. 6:14-7:1; II Tim 3:1-5; I John 2:15-17; II John 9-11).We believe that God has given the Church a Great Commission to proclaim the Gospel to all nations so that there might be a great multitude from every nation, tribe, ethnic group, and language group who believe on the Lord Jesus Christ.? As ambassadors of Christ we must use all available means to take the Gospel to all people everywhere.? (Matt. 29:19-20; Mark 16:15; Luke 24:46-48; John 20:21; Acts 1:8; II Cor. 5:20).The Second Coming & Final Judgment.The second coming of our Saviour, Jesus Christ, is imminent and? visible.? The children of God are admonished to look for the personal coming of Christ with confident hope, and with the assurance that at His appearing they will become the happy partakers of His glory in the kingdom prepared for them from the foundation of the world? (Dan. 7:13,14; Matt. 24:30,31; Acts 1:11; I Thess. 4:15-17; Rev. 22:20).The Scriptures affirm the resurrection of the body, the judgment of all mankind, the everlasting punishment of the wicked, and the eternal blessedness of the righteous (Ps. 9:17; Matt. 24:46; John 5:28,29; 14:1-3; Rom. 14:10; I Cor. 15:52-55; II Cor. 5:10; Rev. 20:12,13; 21:8).Patrick Henry CollegeGroup idPHCGroup namePatrick Henry CollegeTraditionEvangelical ChristianWikipedia Origin2000In communion withWebsite Source of creedal statement 8 December 2013Additional church documentsStatement of FaithThe College is, and shall always remain, a Christian institution dedicated to bringing honor and glory to the Lord Jesus Christ in all of its activities. Each trustee, officer, faculty member, and student of the College, as well as all other employees and agents of the College as may be specified by resolution of the Board of Trustees, shall fully and enthusiastically subscribe to the following Statement of Faith:There is one God, eternally existent in three Persons: Father, Son, and Holy Spirit.God is Spirit, and those who worship Him must worship Him in Spirit and in truth.Jesus Christ, born of a virgin, is God come in the flesh.The Bible in its entirety (all 66 books of the Old and New Testaments) is the inspired Word of God, inerrant in its original autographs, and the only infallible and sufficient authority for faith and Christian living.Man is by nature sinful and is inherently in need of salvation, which is exclusively found by faith alone in Jesus Christ and His shed blood.Christ's death provides substitutionary atonement for our sins.Personal salvation comes to mankind by grace through faith.Jesus Christ literally rose bodily from the dead.Jesus Christ literally will come to earth again in the Second Advent.Satan exists as a personal, malevolent being who acts as tempter and accuser, for whom Hell, the place of eternal punishment, was prepared, where all who die outside of Christ shall be confined in conscious torment for eternity.Shorter UniversityGroup idGroup nameShorter UniversityTraditionWikipedia Origin1873In communion withHistorically Georgia Baptist ConventionWebsite Source of creedal statement? 7 December 2013Additional church documentsShorter University Statement of Faith A. The Bible. We believe the Bible, consisting of the Old and New Testaments, is the inerrant and infallible Word of God. It was given by inspiration of God and is the only certain and authoritative rule of every aspect of the Christian life. B. The Trinity. We believe there is only one true and living God. The triune God is manifested as God the Father, God the Son, and God the Holy Spirit. In all things we owe Him alone the highest love, reverence, and obedience. Members of the Trinity have distinct individual attributes, but without division of essence, character, nature, or being. C. God the Father. We believe there is only one God, who created, preserves, and rules over the universe. The historical account of creation found in Genesis declares that God is the personal and direct Creator of all that exists, including the first humans Adam and Eve, from whom all human beings have come. D. God the Son: Jesus Christ. We believe Jesus Christ is the second person of the Trinity and is the eternal Son of God. Conceived of the Holy Spirit and born of the virgin Mary, Jesus lived a sinless life, perfectly revealing and doing the will of God. His substitutionary atonement on the cross made provision for the redemption of sinful humanity. He was crucified and rose on the third day and ascended to the Father. He alone is sufficient as Savior and rules as Sovereign of the universe. He sits at the right hand of the Father making intercession for believers, and He is the only mediator between God and humanity. In Him “dwells all the fullness of the Godhead bodily” (Colossians 2:9 NKJV) and He is “over all, the eternally blessed God” (Romans 9:5 NKJV). E. Holy Spirit. We believe that the Holy Spirit is the Spirit of God and is fully divine. He convicts individuals of sin, of righteousness, and of judgment, and He enables believers to comprehend God’s truth as revealed in Scripture. He indwells and empowers believers for godly service, for worship, and for witness. F. Humanity. We believe God originally created human beings in His own image, and Adam and Eve were created in perfection. Through Satan’s temptation, they fell from their original perfection into sin. All humans are sinners, fall short of God’s standard of perfection, and are consequently under God’s condemnation. The only remedy for sin is personal salvation through faith alone in Jesus Christ, wholly apart from human merit and works. G. Salvation. We believe that salvation involves the redemption of the whole person and is offered as a free gift to all who accept Jesus Christ as personal Lord and Savior by repentance and faith alone. Salvation is entirely of God’s grace and cannot be achieved through any human work. To be effective, however, it must be appropriated by the God-given free choice of individuals apart from any human merit or effort. Salvation is not possible apart from personal faith in Jesus Christ, and those who die without receiving Jesus as Savior go into everlasting torment and eternal separation from a loving God. H. The Church. We believe that Jesus Christ is Head of the church, comprised of all true believers in Him. Christians are to associate themselves as members of local churches and to serve Jesus Christ faithfully in carrying out the Great Commission. Each church has the authority and right from Jesus Christ to govern itself and to administer order, to worship, and to carry out its various ministries. I. Evangelism and Missions. We believe that it is the privilege and duty of all believers to share the Gospel of Jesus Christ personally and by all methods in harmony with Holy Scripture. A Christ-centered education includes the ongoing integration of biblical faith into every academic discipline of the University. All subject matter is to be approached, presented, and evaluated from a biblical worldview. J. Last Things. In accord with biblical prophecy, we believe that God will bring the world to its appropriate end, that Jesus Christ will return personally and visibly in glory to the earth, that the dead will be raised, and that Christ will judge all humanity in righteousness. Unbelievers will be consigned to the place of everlasting punishment, while the redeemed in their resurrected and glorified bodies will dwell forever with the Lord in Heaven. K. Life of the Believer. We believe that Christians should be consistent with Scripture in their character and in their conduct. We believe that the Bible is our supreme authority and that it provides the moral and ethical principles for personal conduct within and outside the academic community. United Church of ChristGroup idUCCGroup nameUnited Church of ChristTraditionWikipedia Origin1957 merger of:Evangelical and Reformed ChurchCongregational Christian ChurchesIn communion withChurches Uniting In ChristNational Council of ChurchesWorld Communion of Reformed ChurchesWorld Council of ChurchesWebsite Source of creedal statement 5 December 2013Additional church documentsAuthority of Scripture (What does it mean to take the Bible seriously?); Should the church affirm same-sex unions?; The Cambridge Platform and the future of the church; Just and Unjust Wars (Two famous brothers debate the difference between just and unjust wars); Sound teaching: responding to God’s mighty claim on our whole life!Statement of Faith of the United Church of Christ - La Declaración de Fe de la Iglesia Unida de CristoUnited Church of Christ Statement of Faith—original version We believe in God, the Eternal Spirit, Father of our Lord Jesus Christ and our Father, and to his deeds we testify: He calls the worlds into being, creates man in his own image and sets before him the ways of life and death. He seeks in holy love to save all people from aimlessness and sin. He judges men and nations by his righteous will declared through prophets and apostles. In Jesus Christ, the man of Nazareth, our crucified and risen Lord,he has come to us and shared our common lot, conquering sin and death and reconciling the world to himself. He bestows upon us his Holy Spirit, creating and renewing the church of Jesus Christ, binding in covenant faithful people of all ages, tongues, and races. He calls us into his church to accept the cost and joy of discipleship, to be his servants in the service of men, to proclaim the gospel to all the world and resist the powers of evil, to share in Christ's baptism and eat at his table, to join him in his passion and victory. He promises to all who trust him forgiveness of sins and fullness of grace, courage in the struggle for justice and peace, his presence in trial and rejoicing, and eternal life in his kingdom which has no end. Blessing and honor, glory and power be unto him. Amen. United Church of Christ Statement of Faith—adapted by Robert V. Moss We believe in God, the Eternal Spirit, who is made known to us in Jesus our brother, and to whose deeds we testify: God calls the worlds into being, creates humankind in the divine image, and sets before us the ways of life and death. God seeks in holy love to save all people from aimlessness and sin. God judges all humanity and all nations by that will of righteousness declared through prophets and apostles. In Jesus Christ, the man of Nazareth, our crucified and risen Lord,God has come to us and shared our common lot, conquering sin and death and reconciling the whole creation to its Creator. God bestows upon us the Holy Spirit, creating and renewing the church of Jesus Christ, binding in covenant faithful people of all ages, tongues, and races. God calls us into the church to accept the cost and joy of discipleship, to be servants in the service of the whole human family, to proclaim the gospel to all the world and resist the powers of evil, to share in Christ's baptism and eat at his table,to join him in his passion and victory. God promises to all who trust in the gospel forgiveness of sins and fullness of grace, courage in the struggle for justice and peace,the presence of the Holy Spirit in trial and rejoicing, and eternal life in that kingdom which has no end. Blessing and honor, glory and power be unto God. Amen. United Church of Christ Statement of Faith in the form of a doxology We believe in you, O God, Eternal Spirit, God of our Savior Jesus Christ and our God, and to your deeds we testify: You call the worlds into being, create persons in your own image,and set before each one the ways of life and death. You seek in holy love to save all people from aimlessness and sin. You judge people and nations by your righteous will declared through prophets and apostles. In Jesus Christ, the man of Nazareth, our crucified and risen Savior, you have come to us and shared our common lot, conquering sin and death and reconciling the world to yourself. You bestow upon us your Holy Spirit, creating and renewing the church of Jesus Christ, binding in covenant faithful people of all ages, tongues, and races. You call us into your church to accept the cost and joy of discipleship, to be your servants in the service of others, to proclaim the gospel to all the world and resist the powers of evil,to share in Christ's baptism and eat at his table, to join him in his passion and victory. You promise to all who trust you forgiveness of sins and fullness of grace, courage in the struggle for justice and peace, your presence in trial and rejoicing, and eternal life in your realm which has no end. Blessing and honor, glory and power be unto you. Amen. La Declaración de Fe de la Iglesia Unida de Cristo Creemos en Dios, el Espíritu Eterno, Padre de nuestro Se?or Jesucristo y nuestro Creador; y de sus obras testificamos: Dios llama los mundos para que existan, creó al ser humano a su imagen y semejanza, y puso ante la humanidad los caminos de la vida y la muerte. Busca en su santo amor salvar a todas las personas de su desorientación y pecado. Dios juzga al ser humano y a las naciones por medio de su justa voluntad declarada a través de los profetas y los apóstoles. En Jesucristo, el hombre de Nazaret, nuestro Se?or crucificado y resucitado, Dios ha venido y ha compartido nuestra suerte, venció el pecado y la muerte y reconcilió al mundo para sí mismo. Dios nos concedió el Espíritu Santo, que crea y renueva la iglesia de Jesucristo y une en un pacto de fidelidad a personas de todas las edades, idiomas y razas. Dios nos llama como iglesia para que aceptemos el costo y la alegría del discipulado, para que seamos sus servidores al servicio del ser humano, para proclamar el evangelio a todo el mundo y resistir los poderes del maligno, para compartir el bautismo de Cristo, comer en su mesa, y unirnos a Jesús en su pasión y victoria. Dios promete a toda persona que confía en Jesús el perdón de los pecados y la plenitud de su gracia, valor en la lucha por la justicia y la paz, su presencia en las tristezas y en las alegrías, y vida eterna en su reino que no tiene fin. Bendición y honor, gloria y poder sean dados a Dios. Amén.?About this testimonyThe original (traditional) version of the UCC Statement of Faith was adopted in 1959 by General Synod and is widely regarded as one of the most significant Christian faith testimonies of the 20th century. The Statement of Faith in the Form of a Doxology was authorized by Executive Council in 1981. For these and other affirmations of the Christian faith, see the Book of Worship of United Church of Christ and The New Century Hymnal.The name of Jesus is above every name XE "Song of the Self-Emptying of Christ:text" If then there is any encouragement in Christ, any consolation from love, any sharing in the Spirit, any compassion and sympathy, make my joy complete: be of the same mind, having the same love, being in full accord and of one mind. Do nothing from selfish ambition or conceit, but in humility regard others as better than yourselves. Let each of you look not to your own interests, but to the interests of others. Let the same mind be inyou that was in Christ Jesus, who, though he was in the form of God,did not regard equality with Godas something to be exploited, but emptied himself,taking the form of a slave,being born in human likeness. And being found in human form,he humbled himselfand became obedient to the point of death—even death on a cross. Therefore God also highly exalted himand gave him the namethat is above every name,so that at the name of Jesusevery knee should bend,in heaven and on earth and under the earth,and every tongue should confessthat Jesus Christ is Lord,to the glory of God the Father. Philippians 2:1-11About this testimonyOne of the oldest Christian liturgical texts recorded in Scripture, this is the famous "kenotic hymn" or "Song of the Self-Emptying of Christ" from Philippians 2:1-11. It explores the mystery of Christ's humiliation and exaltation. The One who was handed over to a shameful death on the Cross is the One before whom all knees will bend and all tongues will confess, "Jesus Christ is Lord." But Christ's humility also teaches us how to live: we should "do nothing from selfish ambition or conceit, but in humility regard others as better" than ourselves. So, "let each you look not to your own interests, but to the interests of others." This is how Jesus lived. This is how we can live.Jesus Christ is head of the church XE "Jesus Christ is Head of the Church:text" Christ is the image of the invisible God,the firstborn of all creation;for in Christ all things were created, in heaven and on earth,visible and invisible,whether thrones or dominionsor principalities or authorities—all things were created through Christ and for Christ. Christ is before all things,and in Christ all things hold together. Christ is the head of the body, the church;Christ is the beginning, the firstborn from the dead,that in everything Christ might be preeminent. For in Christ all the fullness of God was pleased to dwell,and through Christ all things are reconciled to God,whether on earth or in heaven,making peace by the blood of Christ's cross. Colossians 1:15-20?About this testimonyThis testimony of faith, adapted from Colossians 1:15-20, is from the Book of Worship, United Church of Christ. In the words of Holy Scripture, it affirms our belief that Jesus Christ is the center of creation, the head of the church, and both the human and divine One "in whom the fullness of God was pleased to dwell."God’s plan of salvation XE "God’s Plan of Salvation:text" Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places, just as God chose us in Christ before the foundation of the world to be holy and blameless before God in love. God destined us for adoption as God's children through Jesus Christ, according to the good pleasure of God's will, to the praise of God's glorious grace that God freely bestowed on us in the Beloved. In Christ we have redemption through his blood, the forgiveness of our sins, according to the riches of God's grace that God lavished on us. With all wisdom and insight God has made known to us the mystery of God's will, according to God's good pleasure that God set forth in Christ, as a plan for the fullness of time, to gather up all things in Christ, things in heaven and things on earth. In Christ, we have also obtained an inheritance, having been destined according to the purpose of God who accomplishes all things according to God's counsel and will, so that we, who were the first to set our hope on Christ, might live for the praise of God's glory. In Christ you also, when you had heard the word of truth, the gospel of your salvation, and had believed in Christ, were marked with the seal of the promised Holy Spirit; this is the pledge of our inheritance toward redemption as God's own people, to the praise of God's glory. Ephesians 1:3-14?About this testimonyThis is one of the oldest testimonies of faith in the Christian tradition. It is an ancient church hymn praising our salvation in Christ and can be found in Ephesians 1:3-14. Despite our fall from God, God destined us before time to be God's children "through Jesus Christ." Through Christ's blood we have the "forgiveness of our sins." The God praised in this hymn is a generous God who despite humanity's misery rushes to our side and restores our glorious inheritance—to be God's own adopted daughters and sons.The Apostles’ Creed XE "Apostles’ Creed:text" I believe in God, the Father almighty,????? creator of heaven and earth. I believe in Jesus Christ, God's only Son, our Lord,????? who was conceived by the Holy Spirit,????? born of the Virgin Mary,????? suffered under Pontius Pilate,????? was crucified, died, and was buried;????? he descended to the dead.????? On the third day he rose again;????? he ascended into heaven,????? he is seated at the right hand of the Father,????? and he will come again to judge the living and the dead. I believe in the Holy Spirit,????? the holy catholic Church,????? the communion of saints,????? the forgiveness of sins,????? the resurrection of the body,????? and the life everlasting. Amen. From the English Language Liturgical Commission, 1988.About this testimonyThe Apostles' Creed evolved into its present form by the seventh century, although much of the text originated the first century. It is the creed par excellence of Baptism, widely used when candidates declare their readiness for membership in the Body of Christ and recited during the Great Vigil of Easter as a reminder of our baptismal covenant. It is frequently used in Protestant churches during Sunday worship, and forms an important part of the orders for daily Morning and Evening Prayer in the Anglican Book of Common Prayer.Nicene Creed XE "Nicene Creed:text" We believe in one God,????? the Father, the Almighty,????? maker of heaven and earth,????? of all that is, seen and unseen. We believe in one Lord, Jesus Christ,????? the only Son of God,????? eternally begotten of the Father,????? God from God, Light from Light,????? true God from true God,????? begotten, not made,????? of one Being with the Father;????? through him all things were made. For us and for our salvation????? he came down from heaven,????? was incarnate of the Holy Spirit and the Virgin Mary????? and became truly human.????? For our sake he was crucified under Pontius Pilate;????? he suffered death and was buried.????? On the third day he rose again????? in accordance with the Scriptures;????? he ascended into heaven????? and is seated at the right hand of the Father.????? He will come again in glory to judge the living and the dead,????? and his kingdom will have no end. We believe in the Holy Spirit, the Lord, the giver of life,????? who proceeds from the Father and the Son,????? who with the Father and the Son is worshiped and glorified,????? who has spoken through the prophets. We believe in one holy catholic and apostolic Church.????? We acknowledge one baptism for the forgiveness of sins.????? We look for the resurrection of the dead,????? and the life of the world to come. Amen. From the English Language Liturgical Commission, 1988. Other ancient creeds and testimonies of the faith are collected in The Living Theological Heritage of the United Church of Christ. Affirmations of the faith for public worship are available in the New Century Hymnal and the Book of Worship of the United Church of Christ. About this testimonyAlso known as the Nicene- Constantinopolitan Creed XE "Nicene- Constantinopolitan Creed" \t "See Nicene Creed" , this classic testimony of the faith was the consensus of ecumenical councils in Nicea, 325, and Constantinople, 381. The creed was a response to the "Arian" movement, which challenged the church's teaching that Christ was both fully human and fully divine. Arians emphasized the humanity of Christ, and therefore believed he was "subordinate" to the Father. But the faith proclaimed in Constantinople was in a Christ who was both, and therefore "of one being" with the Father. This creed is recited in the Sunday worship of the Eastern Orthodox, Roman Catholic and Anglican churches, and many Lutheran and Reformed congregations also use the creed when they celebrate Holy Communion.Jesus Christ is both human and divine XE "Definition of the Council of Chalcedon:text" We, then, following the holy Fathers, all with one accord,teach people to confess one and the same Son,our Lord Jesus Christ,at once complete in Godhead and complete in humanity,truly God and truly human,consisting of a rational soul and body; of one substance with the Father as regards his Godhead,and at the same time of one substance with usas regards his humanity;like us in all respects, apart from sin; as regards his Godhead,begotten of the Father before the ages,but yet as regards his humanity begotten,for us and for our salvation,of Mary the Virgin, the Theotokos [God-Bearer]; one and the same Christ, Son, Lord, Only-begotten,recognized in two natures, without confusion, without change, without division, without separation;the distinction of natures being in no way annulled by the union,but rather the characteristics of each nature being preservedand coming together to form one person and subsistence,not as parted or separated into two persons,but one and the same Son and Only-begotten God, the Word,the Lord Jesus Christ; even as the prophets from earliest times spoke of him,and our Lord Jesus Christ himself taught us,and the creed of the holy Fathers has handed down to us.About this testimonyThe "Definition of the Council of Chalcedon," 451, was the end result of the struggle to understand the relationship of the three persons of the Holy Trinity. It is accepted as a symbol of Christian doctrine by the Roman Catholic, Eastern Orthodox, Anglican, Reformed and Lutheran churches. The concern of Chalcedon is the humanity and divinity of Jesus Christ. Seeking a middle way, it says "no" to doctrines that deny either that Christ was truly human or that Christ was truly divine. Christ is both, the definition says, united to the First Person of the Trinity in his divinity and united to us in his humanity. Even today, some Christians experience Jesus only as God, others only as a human being. The contribution of Chalcedon—which is now the mainstream of Christianity—is an inclusive Christology that affirms that both experiences are true, but neither is complete without the other.Martin Luther's Small Catechism XE "Martin Luther's Small Catechism:text" : a 'short course' in the Christian faithThe Ten Commandments The First Commandment:"You shall have no other gods." We should fear, love and trust in God above all things. The Second Commandment:"You shall not take the name of the Lord your God in vain." We should fear and love God, and so we should not use his name to curse, swear, practice magic, lie or deceive, but in every time of need call upon him, pray to him, praise him and give him thanks. The Third Commandment:"Remember the Sabbath day, to keep it holy." We should fear and love God, and so we should not despise his Word and the preaching of the same, but deem it holy and gladly hear and learn it. The Fourth Commandment:"Honor your father and your mother." We should fear and love God, and so we should not despise our parents and superiors, nor provoke them to anger, but honor, serve, obey, love and esteem them. The Fifth Commandment:"You shall not kill." We should fear and love God, and so we should not endanger our neighbor's life, nor cause him any harm, but help and befriend him in every necessity of life. The Sixth Commandment:"You shall not commit adultery." We should fear and love God, and so we should lead a chaste and pure life in word and deed, each one loving and honoring his wife or her husband. The Seventh Commandment:"You shall not steal." We should love and fear God, and so we should not rob our neighbor of his money or property, nor bring them into our possession by dishonest trade or by dealing in shoddy wares, but help him to improve and protect his income and property. The Eighth Commandment:"You shall not bear false witness against your neighbor." We should love and fear God, and so we should not tell lies about our neighbor, nor betray, slander or defame him, but should apologize for him, speak well for him, and interpret charitably all that he does. The Ninth Commandment:"You shall not covet your neighbor's house." We should love and fear God, and so we should not seek by craftiness to gain possession of our neighbor's inheritance or home, nor to obtain them under pretext of legal right, but be of service and help to him so that he may keep what is his. The Tenth Commandment:"You shall not covet your neighbor's wife, or his manservant, or his maidservant, or his ox, or his donkey, or anything that is your neighbor's." We should love and fear God, and so we should not abduct, estrange or entice away our neighbor's wife, servants or cattle, but encourage them to remain and discharge their duty to him. What does God declare concerning all these commandments? He says, "I the Lord your God am a jealous God, visiting the iniquity of the fathers upon the children to the third and the fourth generation of those who hate me, but showing steadfast love to thousands of those who love me and keep my commandments." God threatens to punish all who transgress these commandments. We should therefore fear his wrath and not disobey these commandments. On the other hand, he promises grace and every blessing to all who keep them. We should therefore love him, trust in him, and cheerfully do what he has commanded. The Apostles' Creed XE "Apostles’ Creed:text" The First Article: Creation "I believe in God, the Father almighty,creator of heaven and earth." I believe that God has created me and all that exists; that he has given me and still sustains my body and soul, all my limbs and senses, my reason and all the faculties of my mind, together with food and clothing, house and home, family and property; that he provides me daily and abundantly with all the necessities of life, protects me from all danger, and preserves me from all evil. All this he does out of his pure, fatherly and divine goodness and mercy, without any merit or worthiness on my part. For all of this I am bound to thank, praise, serve and obey him. This is most certainly true. The Second Article: Redemption "I believe in Jesus Christ, God's only Son, our Lord,who was conceived by the Holy Spirit,born of the Virgin Mary,suffered under Pontius Pilatewas crucified, died, and was buried;he descended to the dead.On the third day he rose again;he ascended into heaven, he is seated at the right hand of the Father,and he will come to judge the living and the dead." I believe that Jesus Christ, true God, begotten of the Father from eternity, and also true man, born of the virgin Mary, is my Lord, who has redeemed me, a lost and condemned creature, delivered me and freed me from all sins, from death, and from the power of the devil, not with silver and gold but with his holy and precious blood and with his innocent sufferings and death, in order that I may be his, live under him in his kingdom, and serve him in everlasting righteousness, innocence and blessedness, even as he is risen from the dead and lives and reigns to all eternity. This is most certainly true. The Third Article: Sanctification "I believe in the Holy Spirit,the Holy catholic Church,the communion of saints,the forgiveness of sins,the resurrection of the body,and the life everlasting. Amen." I believe that by my own reason or strength I cannot believe in Jesus Christ, my Lord, or come to him. But the Holy Spirit has called me through the Gospel, enlightened me with his gifts, and sanctified and preserved me in true faith, just as he calls, gathers, enlightens and sanctifies the whole Christian church on earth and preserves it in union with Jesus Christ in the one true faith. In this Christian church he daily and abundantly forgives all my sins, and the sins of all believers, and on the last day he will raise me and all the dead and will grant eternal life to me and to all who believe in Christ. This is most certainly true. The Lord’s Prayer "Our Father in heaven." Here God would encourage us to believe that he is truly our Father and we are truly his children—in order that we may approach him boldly and confidently in prayer, even as beloved children approach their dear father. "Hallowed be your name." To be sure, God's name is holy in itself, but we pray in this petition that it may also be holy for us. How is this done? When the Word of God is taught clearly and purely and we, as children of God, lead holy loves in accordance with it. Help us to do this, dear Father in heaven! But whoever teaches and lives otherwise than the Word of God teaches, profanes the name of God among us. From this preserve us, heavenly Father! "Your kingdom come." To be sure, the kingdom of God comes of itself, without our prayer, but we pray in this petition that it may also come to us. How is this done? When the heavenly Father gives us his Holy Spirit so that by his grace we may believe his holy Word and live a godly life, both in time and hereafter forever. "Your will be done, on earth as in heaven." To be sure, the good and gracious will of God is done without our prayer, but we pray in this petition that it may also be done by us. How is this done? When God curbs and destroys every evil counsel and purpose of the devil, of the world, and of our flesh which would hinder us from hallowing his name and prevent the coming of his reign, and when he strengthens us and keeps us steadfast in his Word and in faith even to the end. This is his good and gracious will. "Give us today our daily bread." To be sure, God provides daily bread, even to the wicked, without our prayer, but we pray in this petition that God may make us aware of his gifts and enable us to receive our daily bread with thanksgiving. What is meant by daily bread? Everything required to satisfy our bodily needs, such as food and clothing, house and home, fields and flocks, money and property; a pious spouse and good children, trustworthy servants, godly and faithful rulers, good government; seasonable weather, peace and health, order and honor; true friends, faithful neighbors, and the like. "Forgive us our sins, as we forgive those who sin against us." We pray in this petition that our heavenly Father may not look upon our sins, and on their account deny our prayers, for we neither merit nor deserve those things for which we pray. Although we sin daily and deserve nothing but punishment, we nevertheless pray that God may grant us all things by his grace. And assuredly we on our part will heartily forgive and cheerfully do good to those who may sin against us. "Save us from the time of trial." God tempts no one to sin, but we pray in this petition that God may so guard and preserve us that the devil, the world, and our flesh mahy not deceive us or mislead us into unbelief, despair, and other great and shameful sins, but that, although we may be so tempted, we may finally prevail and gain the victory. "And deliver us from evil." We pray in this petition, as in a summary, that our Father in heaven may deliver us from all manner of evil, whether it affect body or soul, property or reputation, and that at last, when the hour of death comes, he may grant us a blessed end and graciously take us from this world of sorrow to himself in heaven. "Amen." It means that I should be assured that such petitions are acceptable to our heavenly Father and are heard by him, for he himself commanded us to pray like this and promised to hear us. "Amen, amen" means "Yes, yes, it shall be so." The Sacrament of Holy Baptism What is baptism? Baptism is not merely water, but it is water used according to God's command and connected with God's Word. What is this Word of God? As recorded in Matthew 28:19, our Lord Christ said, "Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit." What gifts or benefits does Baptism bestow? If effects forgiveness of sins, delivers from death and the devil, and grants eternal salvation to all who believe, as the Word and promise of God declare. What is this Word and promise of God? As recorded in Mark 16:16, our Lord Christ said, "He who believes and is baptized will be saved, but he who does not believe will be condemned." How can water produce such great effects? It is not the water that produces these effects, but the Word of God connected with the water, and our faith which relies on the Word of God connected with the water. For without the Word of God the water is merely water and no Baptism. But when connected with the Word of God it is a Baptism, that is, a gracious water of life and a washing of regeneration in the Holy Spirit, as St. Paul wrote to Titus (3:5-8): "He saved us by the washing of regeneration and renewal in the Holy Spirit, which he poured out upon us richly through Jesus Christ our Savior, so that we might be justified by his grace and become heirs in hope of eternal life. This saying is sure." What does such baptizing with water signify? It signifies that the old Adam in us, together with all sins and evil lusts, should be drowned by daily sorrow and repentance and be put to death, and that the new man should come forth daily and rise up, cleansed and righteous, to live forever in God's presence. Where is this written? In Romans 6:4, St. Paul wrote: "We were buried therefore with him by baptism into death, so that as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life." Confession and Absolution What is confession? Confession consists of two parts. One is that we confess our sins. The other is that we receive absolution or forgiveness from the confessor as from God himself, by no means doubting but firmly believing that our sins are thereby forgiven before God in heaven. What sins should we confess? Before God we should acknowledge that we are guilty of all manner of sins, even those of which we are not aware, as we do in the Lord's Prayer. Before the confessor, however, we should confess only those sins of which we have knowledge and which trouble us. What are such sins? Reflect on your condition in the light of the Ten Commandments: whether you are a father or mother, a son or daughter, a master or servant; whether you have been disobedient, unfaithful, lazy, ill-tempered, or quarrelsome; whether you have harmed anyone by word or deed; and whether you have stolen, neglected, or wasted anything, or done other evil. [Here Luther gives two examples of a confession.] . . . Then the confessor shall say: "God be merciful to you and strengthen your faith. Amen." Again he shall say: "Do you believe that the forgiveness I declare is the forgiveness of God?" Answer: "Yes, I do." Then he shall say: "Be it done for you as you have believed. According to the command of our Lord Jesus Christ, I forgive you your sins in the name of the Father and of the Son and of the Holy Spirit. Amen. Go in peace." A confessor will know additional passages of the Scriptures with which to comfort and to strengthen the faith of those whose consciences are heavily burdened or who are distressed and sorely tried. . . . The Sacrament of the Altar What is the Sacrament of the Altar? Instituted by Jesus Christ himself, it is the true body and blood of our Lord Jesus Christ, under the bread and wine, given to us Christians to eat and to drink. Where is this written? The holy evangelists Matthew, Mark and Luke, and also St. Paul, write thus: "Our Lord Jesus Christ, on the night when he was betrayed, took bread, and when he had given thanks, he broke it, and gave it to the disciples and said, 'Take, eat; this is my body which is given for you. Do this in remembrance of me.' In the same way also he took the cup, after supper, and when he had given thanks he gave it to them, saying, 'Drink of it, all of you. This cup is the new covenant in my blood, which is poured out for many for the forgiveness of sins. Do this, as often as you drink it, in remembrance of me." What is the benefit of such eating and drinking? We are told in the words "for you" and "for the forgiveness of sins." By these words the forgiveness of sins, life and salvation are given to us in the sacrament, for where there is forgiveness of sins, there are also life and salvation. How can bodily eating and drinking produce such great effects? The eating and drinking do not in themselves produce them, but the words "for you" and "for the forgiveness of sins." These words, when accompanied by the bodily eating and drinking, are the chief thing in the sacrament, and he who believes these words has what they say and declare: the forgiveness of sins. Who, then, receives this sacrament worthily? Fasting and bodily preparation are a good external discipline, but he is truly worthy and well prepared who believes these words: "for you" and "for the forgiveness of sins." On the other hand, he who does not believe these words, or doubts them, is unworthy and unprepared, for the words "for you" require truly believing hearts. Morning and Evening Prayers In the morning . . . when you rise, make the sign of the cross and say, "In the name of God: the Father, the Son, and the Holy Spirit. Amen." Then, kneeling or standing, say the Apostles' Creed XE "Apostles’ Creed" and the Lord's Prayer. Then you may say this prayer: "I give you thanks, heavenly Father, through your dear Son Jesus Christ, that you have protected me through the night from all harm and danger. I beseech you to keep me this day, too, from all sin and evil, that in all my thoughts, words and deeds I may please you. Into your hands I commend my body and soul and all that is mine. Let your holy angel have charge of me, that the wicked one may have no power over me. Amen." After singing a hymn (possibly a hymn on the Ten Commandments) or whatever your devotion may suggest, you should go to your work joyfully. In the evening . . . when you retire, make the sign of the cross and say, "In the name of God: the Father, the Son, and the Holy Spirit. Amen." Then, kneeling or standing, say the Apostles' Creed XE "Apostles’ Creed" and the Lord's Prayer. Then you may say this prayer: "I give you thanks, heavenly Father, through your dear Son Jesus Christ, that you have graciously protected me through this day. I beseech you to forgive all my sin and wrong which I have done. Graciously protect me during the coming night. Into your hands I commend my body and soul and all that is mine. Let your holy angels have charge of me, that the wicked one may have no power over me. Amen." Then quickly lie down and sleep in peace. Grace at TableBlessing before eating When the children and the whole household gather at the table, they should reverently fold their hands and say: "The eyes of all look to you, O Lord, and you give them their food in due season. You open wide your hand. You satisfy the desire of every living thing." (It is to be observed that "satisfying the desire of every living thing" means that all creatures receive enough to eat to make them joyful and of good cheer. Greed and anxiety about food prevent such satisfaction.) Then the Lord's Prayer should be said, and afterwards this prayer: "Lord God, heavenly Father, bless us and these your gifts which of you bountiful goodness you have bestowed upon us, through Jesus Christ our Lord. Amen." Thanksgiving after eating After eating, likewise, they should fold their hands reverently and say: "O give thanks to the Lord, for he is good; for his steadfast love endures forever. He gives to the beasts their food, and to the young ravens when they cry. His delight is not in the strength of the horse, nor his pleasure in the legs of a man; but the Lord takes pleasure in those who fear him, in those who hope in his steadfast love." Then the Lord's Prayer should be said, and afterwards this prayer: "We give you thanks, Lord God, our Father, for all your benefits, through Jesus Christ our Lord, who lives and reigns forever. Amen."?About this testimonyMartin Luther's Small Catechism, 1529, was written to answer the need for a basic exposition of the Christian faith for lay people. It follows the historic form of a catechism, based on explanations of the Apostles' Creed, the Ten Commandments and the Lord's Prayer, to which Luther has added sections on Baptism, Confession and the Sacrament of the Altar, along with forms for Morning and Evening Prayer and Grace at Table. Historically, a catechism was a short course in Christianity to prepare converts for Baptism. "Luther's Small Catechism is often seen as the beginning of catechesis in the modern sense," writes UCC church historian John B. Payne. "It had enormous influence on all subsequent catechisms, both Protestant and Catholic." It entered the UCC tradition as a faith testimony through one of our antecedent churches: the German Evangelical Synod of North America. Other historic creeds and confessions are collected in The Living Theological Heritage of the United Church of Christ.Heidelberg Catechism XE "Heidelberg Catechism:text" Introduction What is your only comfort in life and in death? That I am not my own,but belong—body and soul,in life and in death—to my faithful Savior Jesus Christ. He has fully paid for all my sins with his precious blood,and has set me free from the tyranny of the devil.He also watches over me in such a waythat not a hair can fall from my headwithout the will of my Father in heaven:in fact, all things must work together for my salvation. Because I belong to him,Christ, by his Holy Spirit,assures me of eternal lifeand makes me wholeheartedly willing and readyfrom now on to live for him. What must you know to live and die in the joy of this comfort? Three things: first, how great my sin and misery are;second, how I am set free from all my sins and misery;third, how I am to thank God for such deliverance Of Human Misery How do you come to know your misery?? The law of God tells me. What does God's law require of us? Christ teaches us this in summary in Matthew 22— Love the Lord your Godwith all your heartand with all your souland with all your mindand with all your strength.This is the first and greatest commandment. And the second is like it:Love your neighbor as yourself. All the Law and the Prophets hangon these two commandments. Can you live up to all this perfectly? No, I have a natural tendency to hate God and my neighbor. Did God create people so wicked and perverse? No.God created them good and in his own image,that is, in true righteousness and holiness,so that they mighttruly know God their creator,love him with all their heart,and live with him in eternal happinessfor his praise and glory. Then where does this corrupt human nature come from? From the fall and disobedience of our first parents,Adam and Eve, in Paradise.This fall has so poisoned our naturethat we are born sinners—corrupt from conception on. But are we so corrupt that we are totally unable to do any good and inclined toward all evil? Yes, unless we are born again, by the Spirit of God. But doesn't God do us an injustice by requiring in his law what we are unable to do? No, God created humans with the ability to keep the law.They, however, tempted by the devil,in reckless disobedience,robbed themselves and all their descendants of these gifts. Will God permit such disobedience and rebellion to go unpunished? Certainly not.He is terribly angryabout the sin we are born withas well as the sins we personally commit.As a just judgehe punishes them now and in eternity.He has declared:"Cursed is everyone who does not continue to doeverything written in the Book of the Law." But isn't God also merciful? God is certainly merciful,but he is also just.His justice demandsthat sin, committed against his supreme majesty,be punished with the supreme penalty—eternal punishment of body and soul. Of Human Redemption According to God's righteous judgment we deserve punishment both in this world and forever after: how then can we escape this punishment and return to God's favor? God requires that his justice be satisfied.Therefore the claims of his justicemust be paid in full,either by ourselves or another. Can we pay this debt ourselves? Certainly not. Actually, we increase our guilt every day. Can another creature—any at all—pay this debt for us? No.To begin with,God will not punish another creaturefor what a human is guilty of. Besides,no mere creature can bear the weightof God's eternal anger against sinand release others from it. What kind of mediator and deliverer should we look for then? One who is truly human and truly righteous,yet more powerful than all creatures,that is, one who is also true God. Why must he be truly human and truly righteous? God's justice demandsthat human nature, which has sinned,must pay for its sin;but a sinner could never pay for others. Why must he also be true God? So that,by the power of his divinity,he might bear the weight of God's anger in his humanityand earn for usand restore to usrighteousness and life. And who is this mediator—true God and at the same time truly human and truly righteous? Our Lord Jesus Christ,who was given usto set us completely freeand to make us right with God. How do you come to know this? The holy gospel tells me.God himself began to reveal the gospel already in Paradise;later, he proclaimed itby the holy patriarchs and prophets,and portrayed itby the sacrifices and other ceremonies of the law;finally, he fulfilled itthrough his own dear Son. Are all saved through Christ just as all were lost through Adam? No.Only those are savedwho by true faithare grafted into Christand accept all his blessings. What is true faith? True faith isnot only a knowledge and convictionthat everything God reveals in his Word is true;it is also a deep-rooted assurance,created in me by the Holy Spirit through the gospel,that, out of sheer grace earned for us by Christ,not only others, but I too,have had my sins forgiven,have been made forever right with God,and have been granted salvation. What then must a Christian believe? Everything God promises us in the gospel.That gospel is summarized for usin the articles of our Christian faith—a creed beyond doubt,and confessed throughout the world. What are these articles? I believe in God, the Father almighty,creator of heaven and earth. I believe in Jesus Christ, his only Son, our Lord,who was conceived by the Holy Spiritand born of the virgin Mary.He suffered under Pontius Pilate, was crucified, died, and was buried;he descended to hell.The third day he rose again from the dead.He ascended to heavenand is seated at the right hand of God the Father almighty.From there he will come to judge the living and the dead. I believe in the Holy Spirit,the holy catholic church,the communion of saints,the forgiveness of sins,the resurrection of the body,and the life everlasting. Amen. How are these articles divided? Into three parts:God the Father and our creation;God the Son and our deliverance;God the Holy Spirit and our sanctification. Since there is but one God, why do you speak of three: Father, Son, and Holy Spirit? Because that is howGod has revealed himself in his Word:these three distinct personsare one, true, eternal God. Of God the Father What do you believe when you say, "I believe in God, the Father almighty, creator of heaven and earth"? That the eternal Father of our Lord Jesus Christ,who out of nothing created heaven and earthand everything in them,who still upholds and rules themby his eternal counsel and providence,is my God and Fatherbecause of Christ his Son. I trust him so much that I do not doubthe will provide whatever I needfor body and soul,and he will turn to my goodwhatever adversity he sends mein this sad world. He is able to do this because he is almighty God;he desires to do this because he is a faithful Father. What do you understand by the providence of God? Providence isthe almighty and ever present power of Godby which he upholds, as with his hand,heaven and earth and all creatures,and so rules them thatleaf and blade,rain and drought,fruitful and lean years,food and drink,health and sickness,prosperity and poverty—all things, in fact, come to usnot by chancebut from his fatherly hand. How does the knowledge of God's creation and providence help us? We can be patient when things go against us,thankful when things go well,and for the future we can havegood confidence in our faithful God and Fatherthat nothing will separate us from his love.All creatures are so completely in his handthat without his willthey can neither move nor be moved. Of God the Son Why is the Son of God called "Jesus," meaning "Savior"? Because he saves us from our sins.Salvation cannot be found in anyone else;it is futile to look for any salvation elsewhere. Do those who look for their salvation and security in saints, in themselves, or elsewhere really believe in the only savior Jesus? No.Although they boast of being his,by their deeds they denythe only savior and deliverer, Jesus. Either Jesus is not a perfect savior,or those who in true faith accept this saviorhave in him all they need for their salvation. Why is he called "Christ," meaning "Anointed"? Because he has been ordained by God the Fatherand has been anointed with the Holy Spiritto be our chief prophet and teacherwho perfectly reveals to usthe secret counsel and will of God for our deliverance;our only high priestwho has set us free by the one sacrifice of his body,and who continually pleads our cause with the Father;and our eternal kingwho governs us by his Word and Spirit,and who guards us and keeps usin the freedom he has won for us. But why are you called a Christian? Because by faith I am a member of Christand so I share in his anointing.I am anointedto confess his name,to present myself to him as a living sacrifice of thanks,to strive with a good conscience against sin and the devilin this life, and afterwardto reign with Christ over all creationfor all eternity. Why is he called God's "only Son" when we also are God's children Because Christ alone is the eternal, natural Son of God.We, however, are adopted children of God—adopted by grace through Christ. Why do you call him "our Lord"? Because not with gold or silver,but with his precious blood,he has set us freefrom sin and from the tyranny of the devil,and has bought us, body and soul,to be his very own. What does it mean that he "was conceived by the Holy Spirit and born of the virgin Mary"? That the eternal Son of God,who is and remains true and eternal God,took to himself,through the working of the Holy Spirit,from the flesh and blood of the virgin Mary,a truly human natureso that he might become David's true descendant,like his brothers and sisters in every wayexcept for sin. How does the holy conception and birth of Christ benefit you? He is our mediator,and with his innocence and perfect holinesshe removes from God's sightmy sin—mine since I was conceived. What do you understand by the word "suffered"? That during his whole life on earth,but especially at the end,Christ sustainedin body and soulthe anger of God against the sin of the whole human race. This he did in order that,by his suffering as the only atoning sacrifice,he might set us free, body and soul,from eternal condemnation,and gain for usGod's grace,righteousness,and eternal life. Why did Jesus suffer "under Pontius Pilate" as judge? So that he, though innocent,might be condemned by a civil judge,and so free us from the severe judgment of Godthat was to fall on us. Is it significant that he was "crucified" instead of dying some other way? Yes.This death convinces methat he shouldered the cursewhich lay on me,since death by crucifixion was accursed by God. Why did Christ have to go all the way to death? Because God's justice and truth demand it:only the death of God's Son could pay for our sin. Why was he "buried"? His burial testifies that he really died. Since Christ has died for us, why do we still have to die? Our death does not pay the debt of our sins.Rather, it puts an end to our sinningand is our entrance into eternal life. What further advantage do we receive from Christ's sacrifice and death on the cross? Through Christ's deathour old selves are crucified, put to death, and buried with him,so that the evil desires of the fleshmay no longer rule us,but that instead we may dedicate ourselvesas an offering of gratitude to him. Why does the creed add, "He descended to hell?" To assure me in times of personal crisis and temptationthat Christ my Lord,by suffering unspeakable anguish, pain, and terror of soul,especially on the cross but also earlier,has delivered me from the anguish and torment of hell. How does Christ's resurrection benefit us? First, by his resurrection he has overcome death,so that he might make us share in the righteousnesshe won for us by his death. Second, by his power we tooare already now resurrected to a new life. Third, Christ's resurrectionis a guarantee of our glorious resurrection. What do you mean by saying, "He ascended to heaven"? That Christ,while his disciples watched,was lifted up from the earth to heavenand will be there for our gooduntil he comes againto judge the living and the dead. But isn't Christ with us until the end of the world as he promised us? Christ is truly human and truly God.In his human nature Christ is not now on earth;but in his divinity, majesty, grace, and Spirithe is not absent from us for a moment. If his humanity is not present wherever his divinity is, then aren't the two natures of Christ separated from each other? Certainly not.Since divinity is not limitedand is present everywhere,it is evident that Christ's divinityis surely beyond the boundsof the humanity he has taken on,but at the same time his divinity is inand remains personally united tohis humanity. How does Christ's ascension to heaven benefit us? First, he pleads our cause in heavenin the presence of his Father.Second, we have our own flesh in heaven—a guarantee that Christ our head,will take us, his members,to himself in heaven. Third, he sends his Spirit to us on earthas a further guarantee.By the Spirit's powerwe make the goal of our lives,not earthly things,but the things above where Christ is,sitting at God's right hand. Why the next words: "and is seated at the right hand of God"? Christ ascended to heaven,there to show that he is head of his church,and that the Father rules all things through him. How does this glory of Christ our head benefit us? First, through his Holy Spirithe pours out his gifts from heavenupon us his members. Second, by his powerhe defends us and keeps us safefrom all enemies. How does Christ's return "to judge the living and the dead" comfort you? In all my distress and persecutionI turn my eyes to the heavensand confidently await as judge the very Onewho has already stood trial in my place before Godand so has removed the whole curse from me.All his enemies and minehe will condemn to everlasting punishment:but me and all his chosen oneshe will take along with himinto the joy and the glory of heaven. The Holy Spirit What do you believe concerning "the Holy Spirit"? First, he, as well as the Father and the Son,is eternal God. Second, he has been given to me personally,so that, by true faith,he makes me share in Christ and all his blessings,comforts me,and remains with me forever. What do you believe concerning "the holy catholic church"? I believe that the Son of Godthrough his Spirit and Word,out of the entire human race,from the beginning of the world to its end,gathers, protects, and preserves for himselfa community chosen for eternal lifeand united in true faith.And of this community I am and always will bea living member. What do you understand by "the communion of saints"? First, that believers one and all,as members of this community,share in Christand in all his treasures and gifts. Second, that each membershould consider it a dutyto use these giftsreadily and cheerfullyfor the service and enrichmentof the other members. What do you believe concerning "the forgiveness of sins"? I believe that God,because of Christ's atonement,will never hold against meany of my sinsnor my sinful naturewhich I need to struggle against all my life. Rather, in his graceGod grants me the righteousness of Christto free me forever from judgment. How does "the resurrection of the body" comfort you? Not only my soulwill be taken immediately after this lifeto Christ its head,but even my very flesh, raised by the power of Christ,will be reunited with my souland made like Christ's glorious body. How does the article concerning "life everlasting" comfort you? Even as I already nowexperience in my heartthe beginning of eternal joy,so after this life I will haveperfect blessedness such asno eye has seen,no ear has heard,no human heart has ever imagined:a blessedness in which to praise God eternally. What good does it do you, however, to believe all this? In Christ I am right with Godand heir to life everlasting. How are you right with God? Only by true faith in Jesus Christ. Even though my conscience accuses meof having grievously sinned against all God's commandmentsand of never having kept any of them,and even though I am still inclined toward all evil,nevertheless,without my deserving it at all,out of sheer grace,God grants and credits to methe perfect satisfaction, righteousness, and holiness of Christ,as if I had never sinned nor been a sinner,as if I had been as perfectly obedientas Christ was obedient for me. All I need to dois to accept this gift of God with a believing heart. Why do you say that by faith alone you are right with God? It is not because of any value my faith hasthat God is pleased with me.Only Christ's satisfaction, righteousness, and holinessmake me right with God.And I can receive this righteousness and make it minein no other way than by faith alone. Why can't the good we do make us right with God, or at least help make us right with him? Because the righteousnesswhich can pass God's scrutinymust be entirely perfectand must in every way measure up to the divine law.Even the very best we do in this lifeis imperfectand stained with sin. How can you say that the good we do doesn't earn anything, when God promises to reward it in this life and the next? This reward is not earned;it is a gift of grace. But doesn't this teaching make people indifferent and wicked? No.It is impossiblefor those grafted into Christ by true faithnot to produce fruits of gratitude. The Holy Sacraments It is by faith alone that we share in Christ and all his blessings: where then does that faith come from? The Holy Spirit produces it in our heartsby the preaching of the holy gospel,and confirms itthrough our use of the holy sacraments. What are sacraments? Sacraments are holy signs and seals for us to see.They were instituted by God so thatby our use of themhe might make us understand more clearlythe promise of the gospel,and might put his seal on that promise. And this is God's gospel promise:to forgive our sins and give us eternal lifeby grace alonebecause of Christ's one sacrificefinished on the cross. Are both the word and the sacraments then intended to focus our faith on the sacrifice of Jesus Christ on the cross as the only ground of our salvation? Right!In the gospel the Holy Spirit teaches usand through the holy sacraments he assures usthat our entire salvationrests on Christ's one sacrifice for us on the cross. How many sacraments did Christ institute in the New Testament? Two: baptism and the Lord's Supper. Holy Baptism How does baptism remind you and assure you that Christ's one sacrifice on the cross is for you personally? In this way:Christ instituted this outward washingand with it gave the promise that,as surely as water washes away the dirt from the body,so certainly his blood and his Spiritwash away my soul's impurity,in other words, all my sins. What does it mean to be washed with Christ's blood and Spirit? To be washed with Christ's blood meansthat God, by grace, has forgiven my sinsbecause of Christ's bloodpoured out for me in his sacrifice on the cross. To be washed with Christ's Spirit meansthat the Holy Spirit has renewed meand set me apart to be a member of Christso that more and more I become dead to sinand increasingly live a holy and blameless life. Where does Christ promise that we are washed with his blood and Spirit as surely as we are washed with the water of baptism? In the institution of baptism where he says: "Therefore go and make disciples of all nations,baptizing them in the name of the Fatherand of the Sonand of the Holy Spirit." "Whoever believes and is baptized will be saved,but whoever does not believe will be condemned."* This promise is repeated when Scripture calls baptismthe washing of rebirth andthe washing away of sins. *Earlier and better manuscripts of Mark 16 omit the words "Whoever believes and is baptized . . . condemned." Does this outward washing with water itself wash away sins? No, only Jesus Christ's blood and the Holy Spirit cleanse us from all sins. Why then does the Holy Spirit call baptism the washing of rebirth and the washing away of sins? God has good reason for these words.He wants to teach us thatthe blood and Spirit of Christ wash away our sinsjust as water washes away dirt from our bodies. But more important,he wants to assure us, by this divine pledge and sign,that the washing away of our sins spirituallyis as real as physical washing with water. Should infants, too, be baptized? Yes.Infants as well as adultsare in God's covenant and are his people.They, no less than adults, are promisedthe forgiveness of sin through Christ's bloodand the Holy Spirit who produces faith. Therefore, by baptism, the mark of the covenant,infants should be received into the Christian churchand should be distinguished from the childrenof unbelievers.This was done in the Old Testament by circumcision,which was replaced in the New Testament by baptism. The Holy Supper How does the Lord's Supper remind you and assure you that you share in Christ's one sacrifice on the cross and in all his gifts? In this way:Christ has commanded me and all believersto eat this broken bread and to drink this cup.With this command he gave this promise: First,as surely as I see with my eyesthe bread of the Lord broken for meand the cup given to me,so surelyhis body was offered and broken for meand his blood poured out for meon the cross. Second,as surely asI receive from the hand of the one who serves,and taste with my mouththe bread and cup of the Lord,given me as sure signs of Christ's body and blood,so surelyhe nourishes and refreshes my soul for eternal lifewith his crucified body and poured-out blood. What does it mean to eat the crucified body of Christ and to drink his poured-out blood? It meansto accept with a believing heartthe entire suffering and death of Christand by believingto receive forgiveness of sins and eternal life. But it means more.Through the Holy Spirit, who lives both in Christ and in us,we are united more and more to Christ's blessed body.And so, although he is in heaven and we are on earth,we are flesh of his flesh and bone of his bone.And we forever live on and are governed by one Spirit,as members of our body are by one soul. Where does Christ promise to nourish and refresh believers with his body and blood as surely as they eat this broken bread and drink this cup? In the institution of the Lord's Supper:"The Lord Jesus, on the night he was betrayed,took bread, and when he had given thanks,he broke it and said,'This is my body, which is for you;do this in remembrance of me.'In the same way, after supper he took the cup, saying,'This cup is the new covenant in my blood;do this, whenever you drink it,in remembrance of me.'For whenever you eat this bread and drink this cup,you proclaim the Lord's deathuntil he comes." This promise is repeated by Paul in these words:"Is not the cup of thanksgiving for which we give thanksa participation in the blood of Christ?And is not the bread that we breaka participation in the body of Christ?Because there is one loaf, we, who are many, are one body,for we all partake of the one loaf." Are the bread and wine changed into the real body and blood of Christ? No.Just as the water of baptismis not changed into Christ's bloodand does not itself wash away sinsbut is simply God's sign and assurance,so too the bread of the Lord's Supperis not changed into the actual body of Christeven though it is called the body of Christin keeping with the nature and language of sacraments. Why then does Christ call the bread his body and the cup his blood, or the new covenant in his blood? (Paul uses the words, "a participation in Christ's body and blood.") Christ has good reason for these words.He wants to teach us thatas bread and wine nourish our temporal life,so too his crucified body and poured-out bloodtruly nourish our souls for eternal life. But more important,he wants to assure us, by this visible sign and pledge,that we, through the Holy Spirit's work,share in his true body and bloodas surely as our mouthsreceive these holy signs in his remembrance,and that all of his suffering and obedienceare as definitely oursas if we personallyhad suffered and paid for our sins. How does the Lord's Supper differ from the Roman Catholic Mass? The Lord's Supper declares to usthat our sins have been completely forgiventhrough the one sacrifice of Jesus Christwhich he himself finished on the cross once for all.It also declares to usthat the Holy Spirit grafts us into Christ,who with his very bodyis now in heaven at the right hand of the Fatherwhere he wants us to worship him. But the Mass teachesthat the living and the deaddo not have their sins forgiventhrough the suffering of Christunless Christ is still offered for them daily by the priests.It also teachesthat Christ is bodily presentin the form of bread and winewhere Christ is therefore to be worshiped.Thus the Mass is basicallynothing but a denialof the one sacrifice and suffering of Jesus Christand a condemnable idolatry. Who are to come to the Lord's table? Those who are displeased with themselvesbecause of their sins,but who nevertheless trustthat their sins are pardonedand that their continuing weakness is coveredby the suffering and death of Christ,and who also desire more and moreto strengthen their faithand to lead a better life. Hypocrites and those who are unrepentant, however,eat and drink judgment on themselves. Are those to be admitted to the Lord's Supper who show by what they say and do that they are unbelieving and ungodly? No, that would dishonor God's covenantand bring down God's anger upon the entire congregation.Therefore, according to the instruction of Christand his apostles,the Christian church is duty-bound to exclude such people,by the official use of the keys of the kingdom,until they reform their lives. What are the keys of the kingdom? The preaching of the holy gospeland Christian discipline toward repentance.Both preaching and disciplineopen the kingdom of heaven to believersand close it to unbelievers. How does preaching the gospel open and close the kingdom of heaven? According to the command of Christ:The kingdom of heaven is openedby proclaiming and publicly declaringto all believers, each and every one, that,as often as they accept the gospel promise in true faith,God, because of what Christ has done,truly forgives all their sins. The kingdom of heaven is closed, however,by proclaiming and publicly declaringto unbelievers and hypocrites that,as long as they do not repent,the anger of God and eternal condemnationrest on them. God's judgment, both in this life and in the life to come,is based on this gospel testimony. How is the kingdom of heaven closed and opened by Christian discipline? According to the command of Christ: Those who, though called Christians,profess unchristian teachings or live unchristian lives,and after repeated and loving counselrefuse to abandon their errors and wickedness,and after being reported to the church, that is, to its officers,fail to respond also to their admonition—such persons the officers excludefrom the Christian fellowshipby withholding the sacraments from them,and God himself excludes them from the kingdom of Christ. Such persons,when promising and demonstrating genuine reform,are received againas members of Christand of his church. Gratitude We have been delivered from our misery by God's grace alone through Christ and not because we have earned it: why then must we still do good? To be sure, Christ has redeemed us by his blood.But we do good becauseChrist by his Spirit is also renewing us to be like himself,so that in all our livingwe may show that we are thankful to Godfor all he has done for us,and so that he may be praised through us. And we do goodso that we may be assured of our faith by its fruits,and so that by our godly livingour neighbors may be won over to Christ. Can those be saved who do not turn to God from their ungrateful and impenitent ways? By no means.Scripture tells us thatno unchaste person,no idolater, adulterer, thief,no covetous person,no drunkard, slanderer, robber,or the likeis going to inherit the kingdom of God. What is involved in genuine repentance or conversion? Two things:the dying-away of the old self,and the coming-to-life of the new. What is the dying-away of the old self? It is to be genuinely sorry for sin,to hate it more and more,and to run away from it. What is the coming-to-life of the new self? It is wholehearted joy in God through Christand a delight to do every kind of goodas God wants us to. What do we do that is good? Only that whicharises out of true faith,conforms to God's law,and is done for his glory;and not that which is basedon what we think is rightor on established human tradition. The Ten Commandments What does the Lord say in his law? God spoke all these words: The First Commandment:I am the Lord your God,who brought you out of Egypt,out of the land of slavery.You shall have no other gods before me. The Second Commandment:You shall not make for yourself an idolin the form of anything in heaven aboveor on the earth beneathor in the waters below.You shall not bow down to them or worship them;for I, the Lord your God, am a jealous God,punishing the children for the sin of the fathersto the third and fourth generationof those who hate me,but showing love to a thousand generations of thosewho love me and keep my commandments. The Third Commandment:You shall not misuse the name of the Lord your God,for the Lord will not hold anyone guiltlesswho misuses his name. The Fourth Commandment:Remember the Sabbath day by keeping it holy.Six days you shall labor and do all your work,but the seventh day is a Sabbath to the Lord your God.On it you shall not do any work,neither you, nor your son or daughter,nor your manservant or maidservant,nor your animals,nor the alien within your gates.For in six days the Lord madethe heavens and the earth, the sea,and all that is in them,but he rested on the seventh day.Therefore the Lord blessed the Sabbath dayand made it holy. The Fifth Commandment:Honor your father and your mother,so that you may live longin the land the Lord your God is giving you. The Sixth Commandment:You shall not murder. The Seventh Commandment:You shall not commit adultery. The Eighth Commandment:You shall not steal. The Ninth Commandment:You shall not give false testimonyagainst your neighbor. The Tenth Commandment:You shall not covet your neighbor's house.You shall not covet your neighbor's wife,or his manservant or maidservant,his ox or donkey,or anything that belongs to your neighbor. How are these commandments divided? Into two tables.The first has four commandments,teaching us what our relation to God should be.The second has six commandments,teaching us what we owe our neighbor. What does the Lord require in the first commandment? That I, not wanting to endanger my very salvation,avoid and shunall idolatry, magic, superstitious rites,and prayer to saints or to other creatures. That I sincerely acknowledge the only true God,trust him alone,look to him for every good thinghumbly and patiently,love him, fear him, and honor himwith all my heart. In short,that I give up anythingrather than go against his will in any way. What is idolatry? Idolatry ishaving or inventing something in which one trustsin place of or alongside of the only true God,who has revealed himself in his Word. What is God's will for us in the second commandment? That we in no way make any image of Godnor worship him in any other waythan he has commanded in his Word. May we then not make any image at all? God can not and may notbe visibly portrayed in any way. Although creatures may be portrayed,yet God forbids making or having such imagesif one's intention is to worship themor to serve God through them. But may not images be permitted in the churches as teaching aids for the unlearned? No, we shouldn't try to be wiser than God.He wants his people instructedby the living preaching of his Word—not by idols that cannot even talk. What is God's will for us in the third commandment? That we neither blaspheme nor misuse the name of Godby cursing, perjury, or unnecessary oaths,nor share in such horrible sinsby being silent bystanders. In a word, it requiresthat we use the holy name of Godonly with reverence and awe,so that we may properlyconfess him,pray to him,and praise him in everything we do and say. Is blasphemy of God's name by swearing and cursing really such serious sin that God is angry also with those who do not do all they can to help prevent it and forbid it? Yes, indeed.No sin is greater,no sin makes God more angrythan blaspheming his name.That is why he commanded the death penalty for it. But may we swear an oath in God's name if we do it reverently? Yes, when the government demands it,or when necessity requires it,in order to maintain and promote truth and trustworthinessfor God's glory and our neighbor's good. Such oaths are approved in God's Wordand were rightly used by Old and New Testament believers. May we swear by saints or other creatures? No.A legitimate oath means calling upon Godas the one who knows my heartto witness to my truthfulnessand to punish me if I swear falsely.No creature is worthy of such honor. What is God's will for you in the fourth commandment? First,that the gospel ministry and education for it be maintained,and that, especially on the festive day of rest,I regularly attend the assembly of God's peopleto learn what God's Word teaches,to participate in the sacraments,to pray to God publicly,and to bring Christian offerings for the poor. Second,that every day of my lifeI rest from my evil ways,let the Lord work in me through his Spirit,and so begin already in this lifethe eternal Sabbath. What is God's will for you in the fifth commandment? That I honor, love, and be loyal tomy father and motherand all those in authority over me;that I obey and submit to them, as is proper,when they correct and punish me;and also that I be patient with their failings— for through them God chooses to rule us. What is God's will for you in the sixth commandment? I am not to belittle, insult, hate, or kill my neighbor—not by my thoughts, my words, my look or gesture,and certainly not by actual deeds—and I am not to be party to this in others;rather, I am to put away all desire for revenge. I am not to harm or recklessly endanger myself either. Prevention of murder is also whygovernment is armed with the sword. Does this commandment refer only to killing? By forbidding murder God teaches usthat he hates the root of murder:envy, hatred, anger, vindictiveness.In God's sight all such are murder. Is it enough then that we do not kill our neighbor in any such way? No.By condemning envy, hatred, and angerGod tells usto love our neighbors as ourselves,to be patient, peace-loving, gentle,merciful, and friendly to them,to protect them from harm as much as we can,and to do good even to our enemies. What is God's will for us in the seventh commandment? God condemns all unchastity.We should therefore thoroughly detest itand, married or single,live decent and chaste lives. Does God, in this commandment, forbid only such scandalous sins as adultery? We are temples of the Holy Spirit, body and soul,and God wants both to be kept clean and holy.That is why he forbidseverything which incites unchastity,whether it be actions, looks, talk, thoughts, or desires. What does God forbid in the eighth commandment? He forbids not only outright theft and robbery,punishable by law. But in God's sight theft also includescheating and swindling our neighborby schemes made to appear legitimate,such as:inaccurate measurements of weight, size, or volume;fraudulent merchandising;counterfeit money;excessive interest;or any other means forbidden by God. In addition he forbids all greedand pointless squandering of his gifts. What does God require of you in this commandment? That I do whatever I canfor my neighbor's good,that I treat othersas I would like them to treat me,and that I work faithfullyso that I may share with those in need. What is God's will for you in the ninth commandment? God's will is that Inever give false testimony against anyone,twist no one's words,not gossip or slander,nor join in condemning anyonewithout a hearing or without a just cause. Rather, in court and everywhere else,I should avoid lying and deceit of every kind;these are devices the devil himself uses,and they would call down on me God's intense anger.I should love the truth,speak it candidly,and openly acknowledge it.And I should do what I canto guard and advance my neighbor's good name. What is God's will for you in the tenth commandment? That not even the slightest thought or desirecontrary to any one of God's commandmentsshould ever arise in my heart. Rather, with all my heartI should always hate sinand take pleasure in whatever is right. But can those converted to God obey these commandments perfectly? No.In this life even the holiesthave only a small beginning of this obedience. Nevertheless, with all seriousness of purpose,they do begin to liveaccording to all, not only some,of God's commandments. No one in this life can obey the Ten Commandments perfectly: why then does God want them preached so pointedly? First, so that the longer we livethe more we may come to know our sinfulnessand the more eagerly look to Christfor forgiveness of sins and righteousness. Second, so that,while praying to God for the grace of the Holy Spirit,we may never stop strivingto be renewed more and more after God's image,until after this life we reach our goal:perfection. Prayer Why do Christians need to pray? Because prayer is the most important partof the thankfulness God requires of us.And also because God gives his grace and Holy Spiritonly to those who pray continually and groan inwardly,asking God for these giftsand thanking him for them. How does God want us to pray so that he will listen to us? First, we must pray from the heartto no other than the one true God,who has revealed himself in his Word,asking for everything he has commanded us to ask for. Second, we must acknowledge our need and misery,hiding nothing,and humble ourselves in his majestic presence. Third, we must rest on this unshakable foundation:even though we do not deserve it,God will surely listen to our prayerbecause of Christ our Lord.That is what he promised us in his Word. What did God command us to pray for? Everything we need, spiritually and physically,as embraced in the prayerChrist our Lord himself taught us. What is this prayer? Our Father in heaven,hallowed be your name,your kingdom come,your will be doneon earth as in heaven.Give us today our daily bread.Forgive us our debts,as we also have forgiven our debtors.And lead us not into temptation,but deliver us from the evil one.For yours is the kingdomand the powerand the glory forever.Amen.* *Earlier and better manuscripts of Matthew 6 omit the words "For yours is . . . Amen Why did Christ command us to call God "our Father"? At the very beginning of our prayerChrist wants to kindle in uswhat is basic to our prayer—the childlike awe and trustthat God through Christ has becomeour Father. Our fathers do not refuse usthe things of this life;God our Father will even less refuse to give uswhat we ask in faith. Why the words "in heaven"? These words teach usnot to think of God's heavenly majestyas something earthly,and to expect everythingfor body and soulfrom his almighty power. What does the first request mean? "Hallowed be your name" means, Help us to really know you,to bless, worship, and praise youfor all your worksand for all that shines forth from them:your almighty power, wisdom, kindness,justice, mercy, and truth. And it means, Help us to direct all our living—what we think, say, and do—so that your name will never be blasphemed because of usbut always honored and praised. What does the second request mean? "Your kingdom come" means, Rule us by your Word and Spirit in such a waythat more and more we submit to you. Keep your church strong, and add to it. Destroy the devil's work;destroy every force which revolts against youand every conspiracy against your Word. Do this until your kingdom is so complete and perfectthat in it you areall in all. What does the third request mean? "Your will be done on earth as it is in heaven" means, Help us and all peopleto reject our own willsand to obey your will without any back talk.Your will alone is good. Help us one and all to carry out the work we are called to,as willingly and faithfully as the angels in heaven. What does the fourth request mean? "Give us today our daily bread" means, Do take care of all our physical needsso that we come to knowthat you are the only source of everything good,and that neither our work and worrynor your giftscan do us any good without your blessing. And so help us to give up our trust in creaturesand to put trust in you alone. What does the fifth request mean? "Forgive us our debts,as we also have forgiven our debtors" means, Because of Christ's blood,do not hold against us, poor sinners that we are,any of the sins we door the evil that constantly clings to us. Forgive us just as we are fully determined,as evidence of your grace in us,to forgive our neighbors. What does the sixth request mean? "And lead us not into temptation,but deliver us from the evil one" means, By ourselves we are too weakto hold our own even for a moment. And our sworn enemies—the devil, the world, and our own flesh—never stop attacking us. And so, Lord,uphold us and make us strongwith the strength of your Holy Spirit,so that we may not go down to defeatin this spiritual struggle,but may firmly resist our enemiesuntil we finally win the complete victory. What does your conclusion to this prayer mean? "For yours is the kingdomand the powerand the glory forever" means, We have made all these requests of youbecause, as our all-powerful king,you not only want to,but are able to give us all that is good;and because your holy name,and not we ourselves,should receive all the praise, forever. What does that little word "Amen" express? "Amen" means, This is sure to be! It is even more surethat God listens to my prayer,than that I really desirewhat I pray for.?About this testimonyThe Heidelberg Catechism was published in the German university town of Heidelberg in 1563, a year before the death of the Reformer John Calvin who inspired its core testimony: that God does not abandon humanity to death but in sovereign freedom restores the broken relationship between God and God's children. The center of this drama is Jesus Christ. In the words of the 20th-century theologian Karl Barth (quoting a German hymn), the message of the Heidelberg Catechism is: "Get out of the way, you spirits of sadness, for Christ the sovereign of joy is coming in!" The Catechism was widely used in the Reformed Church in the United States—one of our antecedent denominations—and is still held in high regard by all churches of the Reformed tradition. We are able to publish this contemporary version of the Heidelberg Catechism through the courtesy of the Christian Reformed Church in North America. Another CRC website includes a study plan for the catechism organized according to the Revised Common Lectionary. Other ancient creeds and testimonies of the faith are collected in The Living Theological Heritage of the United Church of Christ.Principles of the Christian Church XE "Cardinal Principles of the Christian Church:text 6 principles" The Lord Jesus Christ is the only head of the church."Christian" is a sufficient name for the church. The Holy Bible is a sufficient rule of faith and practice. Christian character is a sufficient test of fellowship and of church membership. The right of private judgment and liberty of conscience is a right and a privilege that should be accorded to and exercised by all. The purpose of this church will be consumated in the reformation of the world and the union of all Christians.About this testimonyThe "Christian Church" is the name shared by several branches of an early 19th-century movement for Christian unity on the American frontier. The oldest of these branches united in 1931 with the Congregational Churches to form the Congregational Christian Churches—now a part of the United Church of Christ. Among other descendants of this movement are the Christian Church (Disciples of Christ) and the independent Churches of Christ.Kansas City Statement of Faith XE "Kansas City Statement of Faith:text" Faith We believe in God the Father,????? infinite in wisdom, goodness, and love,????? and in Jesus Christ, his Son, our Lord and Savior,????? who for us and for our salvation lived and died and rose again????? and liveth evermore,????? and in the Holy Spirit,????? who taketh of the things of Christ????? and revealeth them to us,????? renewing, comforting, and inspiring the souls of men. We are united in striving to know the will of God????? as taught in the Holy Scriptures,????? and in our purpose to walk in the ways of the Lord,????? made known or to be made known to us. We hold it to be the mission of the Church of Christ????? to proclaim the Gospel to all mankind,????? exalting the worship of the one true God,????? and laboring for the progress of knowledge,????? the promotion of justice, the reign of peace,????? and the realization of human brotherhood. Depending, as did our fathers, upon the continued guidance????? of the Holy Spirit to lead us into all truth,????? we work and pray for the transformation of the world????? into the Kingdom of God,????? and we look with faith for the triumph of righteousness,????? and the life everlasting. Polity We believe in the freedom and responsibility????? of the individual soul, and the right of private judgment. We hold to the autonomy of the local church????? and its independence of all ecclesiastical control. We cherish the fellowship of the churches,????? united in district, state, and national bodies,????? for counsel and cooperation in matters of common concern. The Wider Fellowship While affirming the liberty of our churches,????? and the validity of our ministry,????? we hold to the unity and catholicity of the Church of Christ,????? and will unite with all its branches in hearty cooperation;????? and will earnestly seek, so far as in us lies,????? that the prayer of our Lord for his disciples may be answered,????? that they all may be one. The section on "Faith" is from the Book of Worship of the United Church of Christ.About this testimonyThe Kansas City Statement was the most important affirmation of faith adopted by the Congregational Churches in the 20th century. In 1913, the churches' National Council met in Kansas City to affirm traditional congregationalist principles in a form that would meet the needs of the new century. The preamble of the new Constitution adopted then said the churches sought to reaffirm "the faith which our fathers confessed, which from age to age has found its expression in the historic creeds of the Church universal and of this communion." The Statement's form reflects both classical creeds received by Congregationalists from the catholic (universal) church and the confidence—inherited from the church's Puritan forebears—that God was in control of history and would lead humanity to a reign of justice, community and peace. Written on the eve of World War I, its belief in "the reign of peace," "the realization of human brotherhood" and "the transformation of the world into the Kingdom of God" are particularly poignant. But these are beliefs that echo down to the 21st century, and which the United Church of Christ still holds today—although not in the exclusively masculine terms of 1913.Evangelical Catechism XE "Evangelical Catechism:text" Introduction 1. What should be the chief concern of man? Man’s chief concern should be to seek after the Kingdom of God and his righteousness. 2. How do we obtain righteousness? We obtain righteousness through faith in our Lord Jesus Christ, by whom we are saved. 3. What then must we do to be saved? We must believe on the Lord Jesus Christ 4. Where are we told what we must do to be saved? God has told us what we must do to be saved in his Word, the Holy Bible, which was written by men who were moved by the Holy Spirit. 5. In what two ways has God in the Bible revealed his will toward man? In the Bible god has revealed his will toward man by the Law and by the Gospel. Part I: God and His Attributes6. What has God revealed about himself in the Bible? In the Bible God has revealed to us that he is One God, that he is Spirit, and that he is Life, Light, and Love. 7. What do we mean when we say: God is Life? “God is Life” means that he is eternal, unchangeable, and ever present. 8. What do we mean when we say that God is Light? “God is Light” means that he is true, all-knowing, all-wise, holy, almighty, and just. 9. What do we mean when we say: God is Love? “God is Love” means that he is blessed, good, gracious, and merciful. 10. What mystery concerning God does the Bible reveal? The Bible reveals to us the mystery that in the one God there are three persons, the Father, the Son, and the Holy Spirit, and that these three are one. Part II: The Three Articles of the Christian Faith11. In what creed does the Christian Church confess its faith in the Triune God? The Christian Church confesses its faith in the Triune God in the Apostles’ Creed. The Apostle’s Creed XE "Apostles’ Creed" I believe in God the Father Almighty, Maker of heaven and earth: And in Jesus Christ, his only begotten Son, our Lord: who was conceived by the Holy Spirit, born of the Virgin Mary; suffered under Pontius Pilate: was crucified, dead, and buried; he descended into hell; the third day he rose again from the dead; he ascended into heaven, and sitteth at the right hand of God the Father Almighty; from thence he shall come to judge the quick and the dead. I believe in the Holy Spirit; the one holy universal Christian Church; the communion of saints; the forgiveness of sins; the resurrection of the body; and the life everlasting. Amen. The First Article of the Christian Faith 12. What is the First Article of the Christian Faith? I believe in God the Father Almighty, Maker of heaven and earth. 13. Of what does the First article of the Christian Faith treat? The First Article of the Christian Faith treats of God the Father and of the work of Creation. 14. What do we mean when we say, “God the Father Almighty, Maker of heaven and earth.”? In the beginning God created heaven and earth by the power of his Word. 15. How does God constantly prove himself to be the Creator? God constantly proves himself to be the Creator by his fatherly providence, whereby he preserves and governs all things. 16. What has God done for you? I believe that God has made me and all creatures; that he has given me and still preserves my body and soul, eyes, ears, and all my members, my reason and all my senses, also food and clothing, home and family, and all my possessions. 17. What does God still do for you? God daily and abundantly provides me with all the necessaries of life, protects and preserves me from all danger. 18. Why does God do this for you? God does all this out of sheer fatherly and divine goodness and mercy, without any merit or worthiness on my part. 19. What do you owe God for all this? For all this I am in duty bound to thank, praise, serve, and obey him. 20. What are angels? The angels are ministering spirits who are sent forth by God to do his will. 21. Have all the angels always obeyed the will of God? No; for many of the angels once sinned against God and were banished to hell as enemies of God and man. The chief among the evil spirits is called the devil, or satan. 22. What is the principal creature on earth? The principal creature on earth is Man, created in the image of God, so that we could know him and live in blessed fellowship with him. 23. Did man remain as he was created? No; for our first parents fell away from God when they permitted satan to lead them into unbelief and disobedience. 24. What were the sad consequences of this fall of man? By this fall man lost the strength and beauty of God’s image and came under the power of satan, sin, and death. This corruption has been transmitted from Adam to all mankind. 25. What is man’s condition since the fall? Since the fall, man is not prepared to do good, but inclined to do evil. This inherited corruption is called original sin. 26. What is sin? Sin is unbelief and disobedience in thought and desire, word and deed, whereby evil is done or good is neglected, whether thoughtlessly or wilfully. 27. What is the punishment of sin? The punishment of sin is death, as it is written Romans 6:23: The wages of sin is death. 28. How manifold is this death? This death is threefold: physical, spiritual, and eternal. 29. What did God in his mercy resolve to do to save mankind from sin and its punishment? God in his mercy resolved from all eternity to save fallen mankind through his only begotten Son. 30. How did God prepare mankind for the coming of the Savior? God prepared mankind for the coming of the Savior by the promises given in Paradise and to the patriarchs of Israel, by the Law delivered to Moses, by forms of worship in the Old Covenant, and by the preaching of the prophets. The Law of God31. Where do we find the Law of God in brief form? We find the law of God briefly given in the Ten Commandments. 32. What is the First Commandment? I am the Lord thy God, who have brought thee out of the land of Egypt, out of the house of bondage. Thou shalt have no other God’s before me. 33. What is meant by the First Commandment? God forbids all idolatry and requires that we fear, love, and trust him above all things. 34. What is the Second Commandment? Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: thou shalt not bow down thyself to them, nor serve them. For I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me, and showing mercy unto thousands of them that love me, and keep my commandments. 35. What is meant by the Second Commandment? God forbids us to worship him in any image; He requires us to worship him as he has taught us in his Word and revealed himself to us in his Son Jesus Christ. 36. What is the Third Commandment? Thou shalt not take the name of the Lord thy God in vain; for the Lord will not hold him guiltless that taketh his name in vain. 37. What is meant by the Third Commandment? God forbids that we profane or abuse his name by cursing, false swearing, witchcraft, or unnecessary oaths, and requires that we use his holy name with fear and reverence. 38. What is the Fourth Commandment? Remember the Sabbath-day, to keep it holy. Six days shalt thou labor, and do all thy work. But the seventh day is the Sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, nor thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates. For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the Sabbath-day and hallowed it. 39. What is meant by the Fourth Commandment? God requires that we hallow the Lord’s Day by resting from worldly employment, by diligently going to church, and by using the day for the welfare of ourselves and others, and thus to the honor of God. 40. What is the Fifth Commandment? Honor thy father and thy mother: that thy days may be long upon the land which the Lord thy God giveth thee. 41. What is meant by the Fifth Commandment? God requires that I always honor father and mother by loving, obeying, and serving them, and caring for them in sickness, need, and old age; likewise, that I should respect all who, in God’s providence, are my superiors. 42. What is the Sixth Commandment? Thou shalt not kill. 43. What is meant by the Sixth Commandment? God forbids not only murder, but every deed, word, and thought, whereby my own life or the life of my fellow-man is shortened or embittered; God requires that I help my fellow-man in every need and seek his welfare for this life and the life to come. 44. What is the Seventh Commandment? Thou shalt not commit adultery. 45. What is meant by the Seventh Commandment? God forbids the breaking of the marriage vow and requires all of us to be chaste in thought, word, and deed. 46. What is the Eighth Commandment? Thou shalt not steal. 47. What is meant by the Eighth Commandment? God forbids not only robbery and theft, but all unfair and dishonest dealings, and requires that we should help to improve and protect our neighbor’s possessions and livelihood. 48. What is the Ninth Commandment? Thou shalt not bear false witness against thy neighbor. 49. What is meant by the Ninth Commandment? God forbids perjury, slander, and all manner of falsehood, and requires not only that we should be truthful and sincere in our lives, but also that we should protect the honor and good name of our fellow-man. 50. What is the Tenth Commandment? Thou shalt not covet thy neighbor’s house, thou shalt not covet thy neighbor’s wife, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor anything that is thy neighbor’s. 51. What is meant by the Tenth Commandment? God forbids all evil lusts and desires for wrongful possession or enjoyment, and requires that we seek our joy in him and in his loving care for us. 52. What is the summary of the Ten Commandments? Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy might. (Deut. 6:5.) Thou shalt love thy neighbor as thyself. (Lev. 19:18.) On these two commandments hang all the law and the prophets. (Matt. 22:40.) 53. What does God declare concerning these commandments? God says: “Cursed be he that confirmeth not all the words of this law to do them.” (Deut. 27:26; Gal. 3:10.) “Ye shall therefore keep my statutes, and mine ordinances; which, if a man do, he shall live in them: I am the Lord.” (Lev. 18:5; Luke 10:28.) 54. What is meant by this declaration? God threatens to punish all who break his Commandments, but to those who keep them he promises grace and blessing. We should therefore fear to do wrong and seek to do God’s will. 55. Have you, or has anyone, ever perfectly kept the Law of God? No man has ever perfectly kept the Law of God. By nature we are inclined to evil and have in many ways disobeyed God’s Commandments and therefore well deserve the curse of the Law. 56. Can we in any way escape the curse of the Law and be saved? We can escape the curse of the Law and be saved through the grace of God, by which the Gospel of Jesus Christ is given to us. 57. What has God in his grace and mercy done to save us? God so loved the world, that he gave his only begotten Son, that whosoever believeth on him should not perish, but have eternal life. (John 3:16) But when the fullness of the time came, God sent forth his Son, born of a woman, born under the law, that he might redeem them that were under the law, that we might receive the adoption of sons. (Gal. 4:4-5.) The Second Article of the Christian Faith 58. What is the Second Article of the Christian Faith? I believe in Jesus Christ, his only begotten Son, our Lord: who was conceived by the Holy Spirit, born of the Virgin Mary; suffered under Pontius Pilate: was crucified, dead, and buried; he descended into hell; the third day he rose again from the dead; he ascended into heaven, and sitteth at the right hand of God the Father Almighty; from thence he shall come to judge the quick and the dead. 59. Of what does the Second Article of the Christian Faith treat? The Second Article treats of Jesus Christ, the Son of God, and of the work of redemption. 60. Who is Jesus Christ? Jesus Christ is true God and true man in one person, my savior, redeemer, and Lord. 61. How does the Bible testify that Jesus Christ is true God? In the Bible Jesus Christ is called God; furthermore, the Bible testifies to his divine nature and works, and demands divine honors for him. 62. How does the Bible testify that the Son of God became true man? Jesus Christ was conceived by the Holy Spirit and born of the Virgin Mary; he thereby entered into human nature and became in all things as we are, yet without sin. 63. How did Christ reveal himself as the savior before his death? Christ revealed himself as the Savior before his death by his holy life, in which he perfectly fulfilled the Law of God; by his preaching the forgiveness of sin through faith in him; by his miracles, which are all works of life. 64. Whereby did Christ accomplish our redemption? Christ accomplished our redemption by his suffering and death, in which he endured, in our stead, the wrath of God against sin, thereby redeeming us from sin, satan, and death. 65. Why was the death of Christ necessary for our redemption? The death of Christ was necessary for our redemption because we, lost sinners, could be redeemed neither by teaching nor by example, but only by the sacrifice of our Lord Jesus Christ in his suffering and death. 66. Of what importance is Christ’s burial? Christ’s burial is a testimony that he had really died. 67. What is meant when we say, “He descended into hell”? This statement means that Jesus went to the place of departed spirits and brought them the message of salvation. 68. What does it mean to us that Jesus Christ arose from the dead? The resurrection of Jesus Christ proves that he is the Son of God; that he is our Redeemer, in whom we have newness of life; and that we also shall be raised from the dead. 69. What does it mean to us that Christ ascended into heaven? Forty days after his resurrection, Christ was visibly taken up into heaven, there to prepare a place for us. 70. What do we confess by the words “He sitteth at the right hand of God the Father Almighty”? By these words we confess that the risen and ascended Christ is in heaven in the full power and glory of God. 71. What do we confess with the words “From thence he shall come to judge the quick and the dead”? With these words we confess that Christ will come again on the last day with great power and glory to take into eternal life those who believe, and to deliver into eternal death those who do not believe. 72. In which passage of Holy Scripture do we find the humiliation and exaltation of Christ briefly described? We find the humiliation and exaltation of Christ briefly described in the passage Philippians 2:5-11: Have this mind in you, which was also in Christ Jesus: who, existing in the form of God, counted not the being on an equality with God a thing to be grasped, but emptied himself, taking the form of a servant, being made in the likeness of men; and being found in fashion as a man, he humbled himself, becoming obedient even unto death, yea, the death of the cross. Wherefore also God highly exalted him, and gave unto him the name which is above every name; that in the name of Jesus every knee should bow, of things in heaven and things on earth and things under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. 73. A Summary of the Second Article of the Christian Faith. 1. Who is Jesus Christ? I believe that Jesus Christ–true God, begotten of the Father from eternity, and also true man, born of the Virgin Mary–is my Lord. 2. What did Christ do for you? He has redeemed, purchased, and delivered me, a lost and condemned creature, from all sins, from death and from the power of satan. 3. How did he redeem you? Not with silver of gold, but with his holy, precious blood, and with his innocent suffering and death. 4. To what purpose did he redeem you? That I might be his own, live under him in his kingdom, and serve him in everlasting righteousness, innocence, and blessedness, even as he is risen from the dead, lives and reigns in all eternity. The Third Article of the Christian Faith 74. What is the Third Article of the Christian Faith? I believe in the Holy Spirit; the one holy universal Christian Church; the communion of saints; the forgiveness of sins; the resurrection of the body; and the life everlasting. Amen. 75. Of what does the Third Article of the Christian Faith treat? The Third Article of the Christian Faith treats of God the Holy Spirit and of the godly life which he makes possible. 76. What do we believe about the Holy Spirit? We believe that the Holy Spirit is the Third Person of the Holy Trinity, with the Father and the Son, true and eternal God, a Lord and distributor of all gifts, who enables us to come to Christ, our Lord, and to remain with him forever. 77. By what means does the Holy Spirit do his work? The Holy Spirit works through the Word of God and the Holy Sacraments, which are the means of grace. 78. In what manner does the Holy Spirit lead us to Christ? The Holy Spirit makes known to us the call of God to come to Christ; he teaches us how, because of our sin, we need Christ; he leads us by repentance and faith to accept and follow Christ; he enables us thus to begin and live the new life of a child of God. 79. What is repentance? True repentance consists in conviction of sin, sorrow for sin, confession and renunciation of sin, and longing for grace. 80. What is faith? Faith is complete trust in God and willing acceptance of his grace in Jesus Christ. 81. What does God do for us when we come to him in repentance and faith? When we come to God in repentance and faith, he forgives us our sins for Jesus’ sake, counts the merit of Christ as belonging to us, and accepts us as his children. This is justification. 82. How does the Bible speak of the change in our life brought about by repentance and faith? The Bible speaks of this change as being born again, or as being converted. 83. What does it mean to be born again? To be born again means the beginning of the new life within us by the power of God’s word and the sacrament of baptism. This is regeneration. 84. What does it mean to be converted? To be converted means to turn from the broad way of the sinful life and to enter the narrow way of the godly life. (This is conversion.) 85. Whereby are we assured of our justification? We are assured of our justification by the testimony of the Holy Spirit, as it is written Romans 8:15-16: For ye received not the spirit of bondage again unto fear; but ye received the spirit of adoption, whereby we cry, Abba, Father. The Spirit himself beareth witness with our spirit, that we are the children of God. 86. What is necessary for us to continue in the godly life? In order that we may continue in the godly life the Holy Spirit must daily transform and renew us in all our thoughts and actions and make us acceptable to God. This is sanctification. 87. What is meant by “Church” in the Apostles’ Creed? By the one holy universal Christian Church we mean the entire body of true Christians. 88. Why is the church called “one” Church? The Christian Church is called the “one” Church because it has one Lord, one faith, one baptism, one God and Father of all, as it is written in Ephesians 4:3-6:Giving diligence to keep the unity of the Spirit in the bond of peace. There is one body, and one Spirit, even as also ye were called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all, who is over all, and through all, and in all. 89. Why is the Church called holy? The Church is called holy because the Holy Spirit works mightily in it by Word and Sacrament to the end that all its members shall be made holy. 90. Why is the Church called universal? The Church is called universal because God has meant it for all men, and because everyone finds in it what he needs. 91. Why is the Church called the “Christian” Church? The Church is called the Christian Church because Christ alone is its foundation, its head, and its ideal. 92. What is the mission of the Church? The mission of the church is to extend the Kingdom of God, that is, to lead men to Christ and to establish Christian principles in every relation of life. 93. What is the Kingdom of God? The Kingdom of God is the rule of God established in the hearts and lives of men. 94. Where did Christ set forth the principles of his Kingdom? Christ set forth the principles of his Kingdom in the Sermon on the Mount (Matthew 5-7. Luke 6: 20-49.) 95. Has the Church already become all that we confess concerning it? The Church has indeed existed at all times as the true Church, but has frequently erred and been corrupted; its future perfection, however, is certain, according to God’s promise. 96. What do we understand by the communion of saints? By the communion of saints we understand that all Christians, as members of one body, should love and help one another in all things. 97. What do we mean by the words “I believe in the forgiveness of sins”? The forgiveness of sins is present in Christ for all mankind, and is offered by the grace of God to all sinners. 98. What do we understand by the resurrection of the body? On the last day Christ will raise up all the dead, as it is written (John 5:28-29): For the hour cometh, in which all that are in the tombs shall hear his voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of judgment. 99. What do we mean by the life everlasting? By the life everlasting we mean that in the resurrection all children of God shall receive the glory of Christ in body and soul and shall abide with him forever. 100. A summary of the Third Article of the Christian Faith. 1. How do you become a true Christian? I believe that I can not by my own reason or strength believe in my Lord Jesus Christ, or come to him; but the Holy Spirit has called me by the Gospel, enlightened me with his gifts, sanctified and preserved me in the true faith. 2. Through what institution does the Holy Spirit work? The Holy Spirit calls, gathers, enlightens, and preserves the whole Christian Church on earth and keeps it with Jesus Christ in the one true faith. 3. What do you receive in the Church through the Holy Spirit? In the Christian Church the Holy Spirit daily and abundantly forgives me and all believers all sins. 4. What is your hope for the future? On the last day Christ will raise up me and all the dead and will give to me and all believers everlasting life. This is most certainly true. Part III: Prayer101. What is prayer? Prayer is the conversation of the heart with God for the purpose of praising him, asking him to supply the needs of ourselves and others, and thanking him for whatever he gives us. 102. In what prayer has the Lord Jesus taught us how to pray? Jesus taught us to pray in the Lord’s Prayer: Our Father who art in heaven, hallowed be thy name. Thy kingdom come. Thy will be done on earth as it is in heaven. Give us this day our daily bread. And forgive us our debts as we forgive our debtors. And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, forever. Amen. (Matt. 6:9-13; Luke 11:1-4.) 103. What is the meaning of “Our Father who art in heaven”? Our heavenly Father desires us and all his children to call upon him with cheerful confidence, as beloved children entreat a kind and benevolent father, knowing that he is both willing and able to help us. 104. What do we pray for in the first petition: Hallowed be thy name? We pray in this petition that God’s name may be kept holy among us as it is holy in itself. This is done when the Word of God is taught in its truth and purity, and we as the children of God lead a holy life in accordance with it. 105. What do we pray for in the second petition: Thy kingdom come? In the second petition we pray that we and all others may share in the Kingdom of God which was established by the redemption through Jesus Christ, and that its rule may be extended over all the world. 106. What do we pray for in the third petition: Thy will be done on earth as it is in heaven? In the third petition we pray that God’s good and gracious will may be done by us and all men as cheerfully as it is done by the angels in heaven. 107. What do we pray for in the fourth petition: Give us this day our daily bread? In the fourth petition we look to God as the One who supplies the needs of our body as well as of our soul, and we ask him to make us truly thankful for these his gifts. 108. What do we pray for in the fifth petition: Forgive us our debts as we forgive our debtors? In the fifth petition we ask God for gracious forgiveness of our sins, and for willingness and strength to forgive others. 109. What do we pray for in the sixth petition: Lead us not into temptation? In the sixth petition we pray that whenever we are tempted by satan, the world, and our flesh to do evil, God may protect and keep us from sinning. 110. What do we pray for in the seventh petition: But deliver us from evil? In the seventh petition we pray that the heavenly Father may deliver us from every evil of body and soul; and finally, when our last hour has come, graciously take us from this world of sorrow to himself in heaven. 111. What is the meaning of the closing words: For thine is the kingdom, and the power, and the glory forever? By these closing words we mean to express our confidence that God will hear and answer our petitions; for he himself has commanded us thus to pray and promised that we shall be heard. Amen: That is, Yea, yea, it shall be so. 112. Why is prayer necessary? Prayer is necessary because God will give his grace and his Holy Spirit only to those who earnestly and without ceasing ask them of him and render thanks unto him. 113. How should we pray? We should pray humbly because of our need and unworthiness; and yet with faith, believing that for the sake of Jesus Christ, our Lord, God will certainly hear our prayer. 114. Are all our prayers answered? All prayers are answered either in the way we expect God to answer them or in the way God knows will be best for us. Part IV: The Sacrament of Holy Baptism115. What is a sacrament? A sacrament is a holy ordinance of the Church instituted by Christ himself in which by visible signs and means he imparts and preserves the new life. 116. How many sacraments has Christ instituted? Christ has instituted two sacraments, Holy Baptism and the Lord’s Supper. 117. With what words did Christ institute the sacrament of Holy Baptism? Christ instituted the sacrament of Holy Baptism with these words in Matthew 28:18-20: All authority hath been given unto me in heaven and on earth. Go ye therefore, and make disciples of all the nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit: teaching them to observe all things whatsoever I command you: and lo, I am with you always, even unto the end of the world. 118. What does God do for us in Holy Baptism? In Holy Baptism God imparts the gift of the new life unto man, receives him into his fellowship as his child, and admits him as a member of the Christian Church. 119. What does Holy Baptism require of us? Holy Baptism requires of us that we by daily repentance renounce all sinful longings and desires, and by faith arise to a new life. 120. Why should little children be baptized? Little children should be baptized because the new life is a gift of God’s love, which little children need as much and are as able to receive as adults, for the Lord Jesus has promised unto them his Kingdom. 121. What does the baptism of children require of the parents? The baptism of children requires of the parents that they help their children to grow in godly life by Christian teaching and training, by prayer and example. 122. What is confirmation? Confirmation is the renewal of the baptismal covenant. The baptized children, having been instructed in the Christian faith, publicly confess their faith in their Savior Jesus Christ, promise obedience to him until death, and are received by the Church into active membership. Part V: The Sacrament of the Lord’s Supper123. With what words did Christ institute the sacrament of the Lord’s Supper or Holy Communion? Our Lord Jesus Christ, in the night in which he was betrayed, took bread; and when he had given thanks, he brake it, and gave it to the disciples and said, Take, eat; this is my body, which is given for you; this do in remembrance of me. In like manner also he took the cup, after supper, and when he had given thanks, he gave it to them, saying, Drink ye all of it; this cup is the new covenant in my blood, which is shed for you, and for many, for the remission of sins; this do ye, as oft as ye drink it, in remembrance of me. (Matt. 26:26-28; Mark 14:22-24; Luke 22:19-20; 1 Cor. 11:23-25.) 124. What are the visible signs and means of the sacrament of the Lord’s Supper? The visible signs and means of the sacrament of the Lord’s Supper are bread and wine, partaken of by the communicant. 125. What is the Lord’s Supper? The Lord’s Supper is the sacrament by which we receive the body and blood of our Lord Jesus Christ as the nourishment of our new life, strengthen the fellowship with Christ and all believers, and confess that he has died for us. 126. What blessings do we receive as we eat and drink in the Lord’s Supper? As we eat and drink in the Lord’s Supper we receive forgiveness of sins, life and salvation. For so it is written: Broken and shed for you for the remission of sins. 127. On what condition do we receive the blessings of the Lord’s Supper? We receive the blessings of the Lord’s Supper only as we eat and drink with heartfelt repentance and true faith in our Lord Jesus Christ. 128. What does our communion daily require of us? Our communion requires that we daily keep in remembrance the crucifixion of our Lord Jesus, and that we consider well how hard it was for our Savior to bear our sins and the sins of the whole world, and to gain eternal salvation for us by offering up his life and shedding his blood. And since our sins caused the Lord Jesus the greatest sufferings, yea bitter death, we should have no pleasure in sin, but earnestly flee and avoid it; and being reclaimed by our Savior and Redeemer we should live, suffer and die to his honor, so that at all times and especially in the hour of death we may cheerfully and confidently say: Lord Jesus, for thee I live, for thee I suffer, for thee I die!Lord Jesus, thine will I be in life and death!Grant me, O Lord, eternal salvation!Amen.? United Church Press. Reprinted with permission.About this testimonyThis version of the Evangelical Catechism was authorized in 1929 by the Evangelical Synod of North America—one of the antecedents of the United Church of Christ. The Synod's roots were in the "unierte" or "united" church tradition in Germany. As such, it reconciled the separated Reformed and Lutheran expressions of the Christian faith, and affirmed the authority of both Reformed and Lutheran confessions of faith. The Catechism reflected the spirit of German Pietism with its emphasis on personal conversion to Jesus Christ. Evangelical congregations continued to use the Catechism for religious instruction well after the 1934 union of the Evangelical Synod with the Reformed Church in the U.S., which resulted in a new "Evangelical and Reformed Church," and the subsequent union in 1957 of that church with the Congregational Christian Churches, who together formed the United Church of Christ .Barmen Declaration XE "Barmen Declaration:text" In view of the errors of the "German Christians" and of the present Reich Church Administration, which are ravaging the Church and at the same time also shattering the unity of the German Evangelical Church, we confess the following evangelical truths: 1. "I am the Way and the Truth and the Life; no one comes to the Father except through me." John 14:6 "Very truly, I tell you, anyone who does not enter the sheepfold through the gate but climbs in by another way is a thief and a bandit. I am the gate. Whoever enters by me will be saved." John 10:1,9 Jesus Christ, as he is attested to us in Holy Scripture, is the one Word of God whom we have to hear, and whom we have to trust and obey in life and in death. We reject the false doctrine that the Church could and should recognize as a source of its proclamation, beyond and besides this one Word of God, yet other events, powers, historic figures and truths as God's revelation. 2. "Jesus Christ has been made wisdom and righteousness and sanctification and redemption for us by God." 1 Cor. 1:30 As Jesus Christ is God's comforting pronouncement of the forgiveness of all our sins, so, with equal seriousness, he is also God's vigorous announcement of his claim upon our whole life. Through him there comes to us joyful liberation from the godless ties of this world for free, grateful service to his creatures. We reject the false doctrine that there could be areas of our life in which we would not belong to Jesus Christ but to other lords, areas in which we would not need justification and sanctification through him. 3. "Let us, however, speak the truth in love, and in every respect grow into him who is the head, into Christ, from whom the whole body is joined together." Eph. 4:15-16 The Christian Church is the community of brethren in which, in Word and Sacrament, through the Holy Spirit, Jesus Christ acts in the present as Lord. With both its faith and its obedience, with both its message and its order, it has to testify in the midst of the sinful world, as the Church of pardoned sinners, that it belongs to him alone and lives and may live by his comfort and under his direction alone, in expectation of his appearing. We reject the false doctrine that the Church could have permission to hand over the form of its message and of its order to whatever it itself might wish or to the vicissitudes of the prevailing ideological and political convictions of the day. 4. "You know that the rulers of the Gentiles lord it over them, and their great ones are tyrants over them. It will not be so among you; but whoever wishes to have authority over you must be your servant." Matt. 20:25-26 The various offices in the Church do not provide a basis for some to exercise authority over others but for the ministry [lit., "service"] with which the whole community has been entrusted and charged to be carried out. We reject the false doctrine that, apart from this ministry, the Church could, and could have permission to, give itself or allow itself to be given special leaders [Führer] vested with ruling authority. 5. "Fear God. Honor the Emperor." 1 Pet. 2:17 Scripture tells us that by divine appointment the State, in this still unredeemed world in which also the Church is situated, has the task of maintaining justice and peace, so far as human discernment and human ability make this possible, by means of the threat and use of force. The Church acknowledges with gratitude and reverence toward God the benefit of this, his appointment. It draws attention to God's Dominion [Reich], God's commandment and justice, and with these the responsibility of those who rule and those who are ruled. It trusts and obeys the power of the Word, by which God upholds all things. We reject the false doctrine that beyond its special commission the State should and could become the sole and total order of human life and so fulfil the vocation of the Church as well. We reject the false doctrine that beyond its special commission the Church should and could take on the nature, tasks and dignity which belong to the State and thus become itself an organ of the State. 6. "See, I am with you always, to the end of the age." Matt. 28:20 "God's Word is not fettered." 2 Tim. 2:9 The Church's commission, which is the foundation of its freedom, consists in this: in Christ's stead, and so in the service of his own Word and work, to deliver all people, through preaching and sacrament, the message of the free grace of God. We reject the false doctrine that with human vainglory the Church could place the Word and work of the Lord in the service of self-chosen desires, purposes and plans. The Confessing Synod of the German Evangelical Church declares that it sees in the acknowledgment of these truths and in the rejection of these errors the indispensable theological basis of the German Evangelical Church as a confederation of Confessing Churches. It calls upon all who can stand in solidarity with its Declaration to be mindful of these theological findings in all their decisions concerning Church and State. It appeals to all concerned to return to unity in faith, hope and love. Verbum Dei manet in aeternum.The Word of God will last for ever.Adapted from Robert McAfee Brown, Kairos: Three Prophetic Challenges to the Church, published in 1990 by Wm. B. Eerdmans.?About this testimonyThe Barmen Declaration, 1934, was a call to resistance against the theological claims of the Nazi state. Almost immediately after Hitler's seizure of power in 1933, Protestant Christians faced pressure to "aryanize" the Church, expel Jewish Christians from the ordained ministry and adopt the Nazi "Führer Principle" as the organizing principle of church government. In general, the churches succumbed to these pressures, and some Christians embraced them willingly. The pro-Nazi "German Christian" movement became a force in the church. They glorified Adolf Hitler as a "German prophet" and preached that racial consciousness was a source of revelation alongside the Bible. But many Christians in Germany—including Lutheran and Reformed, liberal and neo-orthodox—opposed the encroachment of Nazi ideology on the Church's proclamation. At Barmen, this emerging "Confessing Church" adopted a declaration drafted by Reformed theologian Karl Barth and Lutheran theologian Hans Asmussen, which expressly repudiated the claim that other powers apart from Christ could be sources of God's revelation. Not all Christians courageously resisted the regime, but many who did—like the Protestant pastor Dietrich Bonhoeffer and the Roman Catholic priest Bernhard Lichtenberg—were arrested and executed in concentration camps. The spirituality of the Barmen Declaration profoundly influenced many of the first generation of pastors and laypeople who formed the United Church of Christ in 1957.Basis of Union XE "Basis of Union (Congregational Christian Churches and Evangelical and Reformed Church):text" Preamble We, the regularly constituted representatives of the Congregational Christian Churches and the Evangelical and Reformed Church, moved by the conviction that we are united in spirit and purpose and are in agreement on the substance of the Christian faith and the essential character of the Christian life; Affirming our devotion to one God, the Father of our Lord Jesus Christ, and our membership in the holy catholic Church, which is greater than any single Church and than all the Churches together; Believing that denominations exist not for themselves but as parts of that Church, within which each denomination is to live and labor and, if need be, die; and Confronting the divisions and hostilities of our world, and hearing with a deepened sense of responsibility the prayer of our Lord "that they all may be one"; Do now declare ourselves to be one body, and do set forth the following articles of agreement as the basis of our life, fellowship, witness, and proclamation of the Gospel to all nations. I. Name The name of the Church formed by this union shall be UNITED CHURCH OF CHRIST. This name expresses a fact: it stands for the accomplished union of two church bodies each of which has arisen from a similar union of two church bodies. It also expresses a hope: that in time soon to come, by further union between this Church and other bodies, there shall arise a more inclusive United Church. II. Faith The faith which unites us and to which we bear witness is that faith in God which the Scriptures of the Old and New Testaments set forth, which the ancient Church expressed in the ecumenical creeds, to which our own spiritual fathers gave utterance in the evangelical confessions of the Reformation, and which we are in duty bound to express in the words of our time as God Himself gives us light. In all our expressions of that faith we seek to preserve unity of heart and spirit with those who have gone before us as well as those who now labor with us. In token of that faith we unite in the following confession, as embodying those things most surely believed and taught among us: We believe in God the Father Almighty, Creator and Sustainer of heaven and earth and in Jesus Christ, His Son, our Lord and Savior, who for us and our salvation lived and died and rose again and lives for evermore; and in the Holy Spirit, who takes of the things of Christ and shows them to us, renewing, comforting and inspiring the souls of men. We acknowledge one holy catholic Church, the innumerable company of those who, in every age and nation, are united by the Holy Spirit to God in Christ, are one body in Christ, and have communion with Him and with one another. We acknowledge as part of this universal fellowship all throughout the world who profess this faith in Jesus Christ and follow Him as Lord and Savior. We hold the Church to be established for calling men to repentance and faith, for the public worship of God, for the confession of His name by word and deed, for the administration of the sacraments, for witnessing to the saving grace of God in Christ, for the upbuilding of the saints, and for the universal propagation of the Gospel; and in the power of the love of God in Christ we labor for the progress of knowledge, the promotion of justice, the reign of peace, and the realization of human brotherhood. Depending, as did our fathers, upon the continued guidance of the Holy Spirit to lead us into all truth, we work and pray for the consummation of the Kingdom of God, and we look with faith for the triumph of righteousness and for the life everlasting.About this testimonyThe Basis of Union, 1943, was an early agreement between the Congregational Christian Churches and the Evangelical and Reformed Church. It was formulated during World War II, a time like our own when churches believed it was God's call to witness to unity as a sign of reconciliation in a divided and despairing world. The agreement set the stage for the 1957 union of the two communions into the United Church of Christ.Preamble to the Constitution of the United Church of ChristThe United Church of Christ acknowledges as its sole head, Jesus Christ, Son of God and Savior. It acknowledges as kindred in Christ all who share in this confession. It looks to the Word of God in the Scriptures, and to the presence and power of the Holy Spirit, to prosper its creative and redemptive work in the world. It claims as its own the faith of the historic Church expressed in the ancient creeds and reclaimed in the basic insights of the Protestant Reformers. It affirms the responsibility of the Church in each generation to make this faith its own in reality of worship, in honesty of thought and expression, and in purity of heart before God. In accordance with the teaching of our Lord and the practice prevailing among evangelical Christians, it recognizes two sacraments: Baptism and the Lord's Supper or Holy Communion.About this testimonyAdopted at the uniting General Synod of 1957, the Preamble of the Constitution of the United Church of Christ represents the core of the theological consensus that brought the Evangelical and Reformed Church and the Congregational Christian Churches together in covenant.Statement of MissionAs people of the United Church of Christ, affirming our Statement of Faith, we seek within the Church Universal to participate in God's mission and to follow the way of the crucified and risen Christ. Empowered by the Holy Spirit, we are called and commit ourselves: To praise God, confess our sin, and joyfully accept God's forgiveness; To proclaim the Gospel of Jesus Christ in our suffering world; To embody God's Love for all people; To hear and give voice to creation's cry for justice and peace; To name and confront the powers of evil within and among us; To repent our silence and complicity with the forces of chaos and death; To preach and teach with the power of the living Word; To join oppressed and troubled people in the struggle for liberation; To work for justice, healing, and wholeness of life; To embrace the unity of Christ's church; To discern and celebrate the present and coming reign of God.?About this testimonyThe UCC Statement of Mission, 1987, was drafted by a churchwide conference on mission in Houston, Texas, in which representatives from all communities in the church—including evangelicals, liberals, and others—tried to find common ground. The statement was affirmed by General Synod XVI later that year.Toward the 21st Century: A Statement of Commitment We, the United Church of Christ, look toward the twenty-first Century with anticipation. We trust God's promises. We are eager to respond to God's call. We believe that God does have more truth and light yet to break forth from God's holy word. Thanks be to God. A Church attentive to the Word By God's grace, we will be an attentive church. We commit ourselves anew to listen for God's Word in Holy Scripture, in our rich heritage, in faithful witness, and in the fresh winds of the Holy Spirit so that we might discover God's way for us. We are claimed in baptism as children of God, disciples of Christ, and members of Christ's church. Through sustained Biblical and theological reflection on the challenges, confusions. injustices, mercies and possibilities that confront us, we hope to discern baptism's claim so that we might be the faithful disciples these days require. We want to remember whose we are. Therefore, we will be faithful in worship and study, attentive to the Word and nurtured at the Table. We will be a people of prayer. We want to be faithful disciples. Therefore, we will relate our faith boldly to all of life's demands. We want all people to know of God's gracious activity on our behalf. Therefore, we will share God's Good News so that God's way may be revealed, God's forgiveness received, and God's future affirmed. A Church inclusive of all people By God's grace, we will be an inclusive church. We commit ourselves to be a church for all people and, in Christ, we celebrate, affirm, and embrace the rich diversity of God's good creation. We seek to be a fully inclusive community of faith, sharing bread and cup with all who see, in Christ, the way to our common future. We believe that God desires our oneness with all people, everywhere, and we long for the day when we may all be one. We acknowledge that we are far less inclusive than we are called to be. Therefore, we will intentionally reach out into the world and lovingly invite all to Christ, and to participate fully in the ordering of our common life. We acknowledge that we sometimes find it difficult to accept the gifts that others bring. Therefore, we will seek to be open to those gifts, affirm them, learn from them, and, at the leading of the Holy Spirit, be transformed by them. We acknowledge that the world in which we live is far more diverse than we have hitherto imagined. We celebrate this rich diversity. Therefore, united in Christ, we will reach toward it in anticipation of God's reign. A Church responsive to God's call By God's grace, we will be a responsive church. We commit ourselves to be a church of justice and mercy and peace so that lives may be renewed, spirits revived, and worlds transformed. So many of God's people suffer. So many are maltreated. God's good earth cries out in pain. Our world needs those who will pursue justice, show mercy, and seek peace. That is the church we hear God calling us to be. We want "to join oppressed and troubled people in the struggle for liberation . . . and to work for justice, healing, and wholeness of life." We envision a world wherein "justice will flow down like mighty waters." Therefore, we will stand alongside those who hurt so that the hungry may be fed, the excluded embraced, and the creation renewed. We envision a world wherein mercy reigns. Therefore, we will heal the sick, encourage the weary, and support the dying. We envision a world of peace for all people, everywhere. Therefore, we will be peacemakers so that hostilities and hatreds may cease and love, mercy, and justice prevail. A Church supportive of one another By God's grace, we will be a supportive church. We commit ourselves to strengthen Christ's body through renewed resolve and mutual support in our common ministries. In the immediate days ahead, our servant church will face days of challenge. We will need dedicated pastors and teachers. We will need vibrant congregations. Only a people who share a common vision, who support each other whatever the cost, and who are committed, together, to strengthen Christ's Church for ministry will be equal to the task. We want to be that church. We believe that a vital church is a covenantal church. Therefore, we will be supportive of each other and accountable to each other. We believe that a vital church is a sacrificial church. Therefore, we will give sacrificially of our resources so that Christ's Church may be strengthened and God's people served. We believe that a vital church is a "united and uniting church." Therefore, we will seek to embody the oneness of Christ's church through ecumenical commitment, witness, and ministries in Christ's name.About this testimonyIn 1993, the General Synod of the United Church of Christ adopted this "Statement of Commitment" as the starting point for four "seasons" of churchwide theological reflection on the future of our community of faith as we enter the 21st century. The statement underscores that the UCC seeks to be a church where all people—including those historically excluded by the Christian community—can find a home.Study Catechism 1998 of the Presbyterian Church (U.S.A.) XE "Study Catechism 1998 of the Presbyterian Church (U.S.A.):text" Question 1. What is God's purpose for your life? God wills that I should live by the grace of the Lord Jesus Christ, for the love of God, and in the communion of the Holy Spirit. 2 Cor. 13:13 "The grace of the Lord Jesus Christ, the love of God, and the communion of the Holy Spirit be with all of you." Question 2. How do you live by the grace of the Lord Jesus Christ? I am not my own. I have been bought with a price. The Lord Jesus Christ loved me and gave himself for me. I entrust myself completely to his care, giving thanks each day for his wonderful goodness. 1 Cor. 6:19-20 "You are not your own for you were bought with a price." Gal. 2:20 "And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me." Ps. 136:1 "O give thanks to the Lord, for he is good, for his steadfast love endures forever." Question 3. How do you live for the love of God? I love because God first loved me. God loves me in Christ with a love that never ends. Amazed by grace, I no longer live for myself. I live for the Lord who died and rose again, triumphant over death, for my sake. Therefore, I take those around me to heart, especially those in particular need, knowing that Christ died for them no less than for me. 1 John 4:19 "We love because he first loved us." 2 Cor. 5:15 "And he died for all, so that those who live might live no longer for themselves, but for him who died and was raised for them." Rom. 12:15-16 "Rejoice with those who rejoice, weep with those who weep. Live in harmony with one another; do not be haughty, but associate with the lowly; do not claim to be wiser than you are." Question 4. How do you live in the communion of the Holy Spirit? By the Holy Spirit, I am made one with the Lord Jesus Christ. I am baptized into Christ's body, the church, along with all others who confess him by faith. As a member of this community, I trust in God's Word, share in the Lord's Supper, and turn to God constantly in prayer. As I grow in grace and knowledge, I am led to do the good works that God intends for my life. 1 Cor. 12:27 "Now you are the body of Christ and individually members of it." Gal. 3:27 "As many of you as were baptized into Christ have clothed yourselves with Christ." 1 Cor. 6:17, 19 "But anyone united to the Lord becomes one spirit with him. Or do you not know that your body is a temple of the Holy Spirit within you, which you have from God?" 2 Pet. 3:18 "But grow in the grace and knowledge of our Lord and Savior Jesus Christ." Eph. 2:10 "For we are what he has made us, created in Christ Jesus for good works, which God prepared beforehand to be our way of life." I. The Apostles' CreedQuestion 5. What does a Christian believe? All that is promised in the gospel. A summary is found in the Apostles' Creed, which affirms the main content of the Christian faith. John 20:31 "But these are written so that you may come to believe that Jesus is the Messiah, the Son of God, and that through believing you may have life in his name." Question 6. What is the first article of the Apostles' Creed? "I believe in God the Father Almighty, Maker of heaven and earth." Question 7. What do you believe when you confess your faith in "God the Father Almighty"? That God is a God of love, and that God's love is powerful beyond measure. Lam. 3:22 "The steadfast love of the Lord never ceases, his mercies never come to an end." Song 8:7 "Many waters cannot quench love, neither can floods drown it. If one offered for love all the wealth of one's house, it would be utterly scorned." 1 John 4:8 "Whoever does not love does not know God, for God is love." Question 8. How do you understand the love and power of God? Through Jesus Christ. In his life of compassion, his death on the cross, and his resurrection from the dead, I see how vast is God's love for the world—a love that is ready to suffer for our sakes, yet so strong that nothing will prevail against it. John 3:16 "For God so loved the world that he gave his only Son, so that everyone who believes in him may not perish but may have eternal life." Heb. 1:3 "He is the reflection of God's glory and the exact imprint of God's very being." 1 John 4:9 "God's love was revealed among us in this way: God sent his only Son into the world so that we might live through him." Matt. 9:36 "When he saw the crowds, he had compassion for them, because they were harassed and helpless, like sheep without a shepherd." Ps. 106:8 "Yet he saved them for his name's sake, so that he might make known his mighty power." Question 9. What comfort do you receive from this truth? This powerful and loving God is the one whose promises I may trust in all the circumstances of my life, and to whom I belong in life and in death. Ps. 12:6 "The promises of the Lord are promises that are pure, silver refined in a furnace on the ground, purified seven times." Rom. 8:38-39 "For I am convinced that neither death, nor life, nor angels, nor rulers, nor things present, nor things to come, nor powers, nor height, nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord." Question 10. Do you make this confession only as an individual? No. With the apostles, prophets and martyrs, with all those through the ages who have loved the Lord Jesus Christ, and with all who strive to serve him on earth here and now, I confess my faith in the God of loving power and powerful love. Heb. 12:1 "Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight and the sin that clings so closely, and let us run with perseverance the race that is set before us." Rom. 1:12 "So that we may be mutually encouraged by each other's faith, both yours and mine." Question 11. When the creed speaks of "God the Father," does it mean that God is male? No. Only creatures having bodies can be either male or female. But God has no body, since by nature God is Spirit. Holy Scripture reveals God as a living God beyond all sexual distinctions. Scripture uses diverse images for God, female as well as male. We read, for example, that God will no more forget us than a woman can forget her nursing child (Is. 49:15). "'As a mother comforts her child, so will I comfort you,' says the Lord" (Is. 66:13). Is. 49:15 "Can a woman forget her nursing child, or show no compassion for the child of her womb? Even these may forget, yet I will not forget you." Is. 66:13 "As a mother comforts her child, so I will comfort you; you shall be comforted in Jerusalem." Matt. 23:37 "Jerusalem, Jerusalem, the city that kills the prophets and stones those who are sent to it! How often have I desired to gather your children together as a hen gathers her brood under her wings, and you were not willing!" Question 12. Why then does the creed speak of God the Father? First, because God is identified in the New Testament as the Father of our Lord Jesus Christ. Second, because Jesus Christ is the eternal Son of this Father. Third, because when we are joined to Christ through faith, we are adopted as sons and daughters into the relationship he enjoys with his Father. Rom. 1:7 "To all God's beloved in Rome, who are called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ." John 14:9-10 "Jesus said to him, "Have I been with you all this time, Philip, and you still do not know me? Whoever has seen me has seen the Father. How can you say, 'Show us the Father'? Do you not believe that I am in the Father and the Father is in me? The words that I say to you I do not speak on my own; but the Father who dwells in me does his works." John 17:24 "Father, I desire that those also, whom you have given me, may be with me where I am, to see my glory, which you have given me because you loved me before the foundation of the world." John 1:12 "To all who received him, who believed in his name, he gave power to become children of God." Gal. 4:6 "Because you are children, God has sent the Spirit of his Son into our hearts, crying, 'Abba! Father!'" Question 13. When you confess the God and Father of our Lord Jesus Christ, are you elevating men over women and endorsing male domination? No. Human power and authority are trustworthy only as they reflect God's mercy and kindness, not abusive patterns of domination. As Jesus taught his disciples, "The greatest among you will be your servant" (Matt. 23:11). God the Father sets the standard by which all misuses of power are exposed and condemned. "Call no one your father on earth," said Jesus, "for you have one Father—the one in heaven" (Matt. 23:9). In fact God calls women and men to all ministries of the church. Gal. 3:28 "There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus." Eph. 5:21 "Be subject to one another out of reverence for Christ." Question 14. If God's love is powerful beyond measure, why is there so much evil in the world? No one can say why, for evil is a terrible abyss beyond all rational explanation. Its ultimate origin is obscure. Its enormity perplexes us. Nevertheless, we boldly affirm that God's triumph over evil is certain. In Jesus Christ God suffers with us, knowing all our sorrows. In raising him from the dead, God gives new hope to the world. Our Lord Jesus Christ, crucified and risen, is himself God's promise that suffering will come to an end, that death shall be no more, and that all things will be made new. Ps. 23:4 "Even though I walk through the darkest valley, I fear no evil; for you are with me; your rod and your staff—they comfort me." 1 Pet. 1:3 "Blessed be the God and Father of our Lord Jesus Christ! By his great mercy he has given us a new birth into a living hope through the resurrection of Jesus Christ from the dead." 2 Pet. 3:13 "But, in accordance with his promise, we wait for new heavens and a new earth, where righteousness is at home. Rom. 8:21 "The creation itself will be set free from its bondage to decay and will obtain the freedom of the glory of the children of God." Job 19:25 "For I know that my Redeemer lives, and that at the last he will stand upon the earth." Question 15. What do you believe when you say that God is "Maker of heaven and earth"? First, that God called heaven and earth, with all that is in them, into being out of nothing simply by the power of God's Word. Second, that by that same power all things are upheld and governed in perfect wisdom, according to God's eternal purpose. Rev. 4:11 "You are worthy, our Lord and God, to receive glory and honor and power, for you created all things, and by your will they existed and were created." Gen. 1:1 "In the beginning God created the heavens and the earth." Heb. 11:3 "By faith we understand that the worlds were prepared by the word of God, so that what is seen was made from things that are not visible." Question 16. What does it mean to say that we human beings are created in the image of God? That God created us to live together in love and freedom—with God, with one another, and with the world. Our distinctive capacities—reason, imagination, volition and so on—are given primarily for this purpose. We are created to be loving companions of others so that something of God's goodness may be reflected in our lives. Gen. 1:26 "Then God said, 'Let us make humankind in our image, according to our likeness; and let them have dominion over the fish of the sea, and over the birds of the air, and over the cattle, and over all the wild animals of the earth, and over every creeping thing that creeps upon the earth.'" Gen. 1:27 "So God created humankind in his image, in the image of God he created them; male and female he created them." Question 17. What does our creation in God's image reflect about God's reality? Our being created in and for relationship is a reflection of the Holy Trinity. In the mystery of the one God, the three divine persons—Father, Son and Holy Spirit—live in, with and for one another eternally in perfect love and freedom. Luke 3:21-22 "Now when all the people were baptized, and when Jesus also had been baptized and was praying, the heaven was opened, and the Holy Spirit descended upon him in bodily form like a dove. And a voice came from heaven, 'You are my Son, the Beloved; with you I am well pleased.'" John 1:18 "No one has ever seen God. It is God the only Son, who is close to the Father's heart, who has made him known." John 5:19 "Jesus said to them, "Very truly, I tell you, the Son can do nothing on his own, but only what he sees the Father doing; for whatever the Father does, the Son does likewise." John 17:21-22 "As you, Father, are in me and I am in you, may they also be in us, so that the world may believe that you have sent me. The glory that you have given me I have given them, so that they may be one, as we are one." Question 18. What does our creation in God's image reflect about God's love for us? We are created to live wholeheartedly for God. When we honor our Creator as the source of all good things, we are like mirrors reflecting back the great beam of love that God shines on us. We are also created to honor God by showing love toward other human beings. Ps. 9:1 "I will give thanks to the Lord with my whole heart; I will tell of all your wonderful deeds." 1 John 4:7 "Beloved, let us love one another, because love is from God; everyone who loves is born of God and knows God." 1 John 4:11 "Beloved, since God loved us so much, we also ought to love one another." Matt. 5:14-16 "You are the light of the world. A city built on a hill cannot be hid. No one after lighting a lamp puts it under the bushel basket, but on the lampstand, and it gives light to all in the house. In the same way, let your light shine before others, so that they may see your good works and give glory to your Father in heaven." Question 19. As creatures made in God's image, what responsibility do we have for the earth? God commands us to care for the earth in ways that reflect God's loving care for us. We are responsible for ensuring that earth's gifts be used fairly and wisely, that no creature suffers from the abuse of what we are given, and that future generations may continue to enjoy the abundance and goodness of the earth in praise to God. Ps. 24:1 "The earth is the Lord's and all that is in it, the world, and those who live in it." Ps. 89:11 "The heavens are yours, the earth also is yours; the world and all that is in it you have founded them."Gen. 2:15 "The Lord God took the man and put him in the garden of Eden to till it and keep it." Gen. 1:26 "Then God said, 'Let us make humankind in our image, according to our likeness; and let them have dominion over the fish of the sea, and over the birds of the air, and over the cattle, and over all the wild animals of the earth, and over every creeping thing that creeps upon the earth.'" Is. 24:5 "The earth lies polluted under its inhabitants; for they have transgressed laws, violated the statutes, broken the everlasting covenant." Rom. 12:2 "Do not be conformed to this world, but be transformed by the renewing of your minds, so that you may discern the will of God what is good and acceptable and perfect." Question 20. Was the image of God lost when we turned from God by falling into sin? Yes and no. Sin means that all our relations with others have become distorted and confused. Although we did not cease to be with God, our fellow human beings, and other creatures, we did cease to be for them; and although we did not lose our distinctive human capacities completely, we did lose the ability to use them rightly, especially in relation to God. Having ruined our connection with God by disobeying God's will, we are persons with hearts curved in upon ourselves. We have become slaves to the sin of which we are guilty, helpless to save ourselves, and are free, so far as freedom remains, only within the bounds of sin. John 8:34 "Jesus answered them, "Very truly, I tell you, everyone who commits sin is a slave to sin." Rom. 3:23 "All have sinned and fall short of the glory of God." Rom. 3:10 "There is no one who is righteous, not even one." Rom. 1:21 "Though they knew God, they did not honor him as God or give thanks to him, but they became futile in their thinking, and their senseless minds were darkened." Is. 59:1-3 "See, the Lord's hand is not too short to save, nor his ear too dull to hear. Rather, your iniquities have been barriers between you and your God, and your sins have hidden his face from you so that he does not hear. For your hands are defiled with blood, and your fingers with iniquity; your lips have spoken lies, your tongue mutters wickedness." Question 21. What does it mean to say that Jesus Christ is the image of God? Despite our turning from God, God did not turn from us, but instead sent Jesus Christ in the fullness of time to restore our broken humanity. Jesus lived completely for God, by giving himself completely for us, even to the point of dying for us. By living so completely for others, he manifested what he was—the perfect image of God. When by grace we are conformed to him through faith, our humanity is renewed according to the divine image that we lost. Is. 65:2 "I held out my hands all day long to a rebellious people, who walk in a way that is not good, following their own devices." Phil. 2:8 "He humbled himself and became obedient to the point of death—even death on a cross." Col. 1:15 "He is the image of the invisible God, the firstborn of all creation." Rom. 8:29 "For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn within a large family." Question 22. What do you understand by God's providence? That God not only preserves the world, but also continually attends to it, ruling and sustaining it with wise and benevolent care. God is concerned for every creature: "The eyes of all look to you, and you give them their food in due season. You open your hand, you satisfy the desire of every living thing" (Ps. 145:15). In particular, God provides for the world by bringing good out of evil, so that nothing evil is permitted to occur that God does not bend finally to the good. Scripture tells us, for example, how Joseph said to his brothers: "As for you, you meant evil against me; but God meant it for good, to bring it about that many people should be kept alive, as they are today" (Gen. 50:20). Rom. 8:28 "We know that all things work together for good for those who love God, who are called according to his purpose." Ps. 103:19 "The Lord has established his throne in the heavens, and his kingdom rules over all." Ps. 145:17 "The Lord is just in all his ways, and kind in all his doings." Question 23. What comfort do you receive by trusting in God's providence? The eternal Father of our Lord Jesus Christ watches over me each day of my life, blessing and guiding me wherever I may be. God strengthens me when I am faithful, comforts me when discouraged or sorrowful, raises me up if I fall, and brings me at last to eternal life. Entrusting myself wholly to God's care, I receive the grace to be patient in adversity, thankful in the midst of blessing, courageous against injustice, and confident that no evil afflicts me that God will not turn to my good. Ps. 146:9 "The Lord watches over the strangers; he upholds the orphan and the widow, but the way of the wicked he brings to ruin." Is. 58:11 "The Lord will guide you continually, and satisfy your needs in parched places, and make your bones strong; and you shall be like a watered garden, like a spring of water, whose waters never fail." Is. 41:10 "Do not fear, for I am with you, do not be afraid, for I am your God; I will strengthen you, I will help you, I will uphold you with my victorious right hand." 2 Cor. 1:3-5 "Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and the God of all consolation, who consoles us in all our affliction, so that we may be able to console those who are in any affliction with the consolation with which we ourselves are consoled by God. For just as the sufferings of Christ are abundant for us, so also our consolation is abundant through Christ." Ps. 30:5 "For his anger is but for a moment; his favor is for a lifetime. Weeping may linger for the night, but joy comes with the morning." Question 24. What difference does your faith in God's providence make when you struggle against bitterness and despair? When I suffer harm or adversity, my faith in God's providence upholds me against bitterness and despair. It reminds me when hope disappears that my heartache and pain are contained by a larger purpose and a higher power than I can presently discern. Even in grief, shame and loss, I can still cry out to God in lament, waiting on God to supply my needs, and to bring me healing and comfort. Ps. 42:11 "Why are you cast down, O my soul, and why are you disquieted within me? Hope in God; for I shall again praise him, my help and my God." 2 Cor. 4:8-10 "We are afflicted in every way, but not crushed; perplexed, but not driven to despair; persecuted, but not forsaken; struck down, but not destroyed; always carrying in the body the death of Jesus, so that the life of Jesus may also be made visible in our bodies." Ps. 13:1-2 "How long, O Lord? Will you forget me forever? How long will you hide your face from me? How long must I bear pain in my soul, and have sorrow in my heart all day long? How long shall my enemy be exalted over me?" Job 7:11 "Therefore I will not restrain my mouth; I will speak in the anguish of my spirit; I will complain in the bitterness of my soul." Question 25. Did God need the world in order to be God? No. God would still be God, eternally perfect and inexhaustibly rich, even if no creatures had ever been made. Yet without God, all created beings would simply fail to exist. Creatures can neither come into existence, nor continue, nor find fulfillment apart from God. God, however, is self-existent and self-sufficient. Acts 17:24-25 "The God who made the world and everything in it, he who is Lord of heaven and earth, does not live in shrines made by human hands, nor is he served by human hands, as though he needed anything, since he himself gives to all mortals life and breath and all things." John 1:16 "From his fullness we have all received, grace upon grace." John 5:26 "For just as the Father has life in himself, so he has granted the Son also to have life in himself." Eph. 1:22 "And he has put all things under his feet and has made him the head over all things for the church." Question 26. Why then did God create the world? God's decision to create the world was an act of grace. In this decision God chose to grant existence to the world simply in order to bless it. God created the world to reveal God's glory, to share the love and freedom at the heart of God's triune being, and to give us eternal life in fellowship with God. Ps. 19:1 "The heavens are telling the glory of God; and the firmament proclaims his handiwork." 2 Cor. 3:17 "Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom." Ps. 67:6-7 "The earth has yielded its increase; God, our God, has blessed us. May God continue to bless us; let all the ends of the earth revere him." Eph. 1:3-4 "Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places, just as he chose us in Christ before the foundation of the world to be holy and blameless before him in love." John 3:36 "Whoever believes in the Son has eternal life." Question 27. Does your confession of God as Creator contradict the findings of modern science? No. My confession of God as Creator answers three questions: Who?, How? and Why? It affirms that (a) the triune God, who is self-sufficient, (b) called the world into being out of nothing by the creative power of God's Word (c) for the sake of sharing love and freedom. Natural science has much to teach us about the particular mechanisms and processes of nature, but it is not in a position to answer these questions about ultimate reality, which point to mysteries that science as such is not equipped to explore. Nothing basic to the Christian faith contradicts the findings of modern science, nor does anything essential to modern science contradict the Christian faith. John 1:1-3 "In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things came into being through him, and without him not one thing came into being." Question 28. What is the second article of the Apostles' Creed? "And I believe in Jesus Christ, his only Son, our Lord. He was conceived by the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, dead and buried. He descended into hell. On the third day he rose again from the dead. He ascended into heaven and is seated at the right hand of the Father. He will come again to judge the living and the dead." Question 29. What do you believe when you confess your faith in Jesus Christ as "God's only Son"? That Jesus Christ is a unique person who was sent to do a unique work. Luke 3:21-22 "Now when all the people were baptized, and when Jesus also had been baptized and was praying, the heaven was opened, and the Holy Spirit descended upon him in bodily form like a dove. And a voice came from heaven, 'You are my Son, the Beloved; with you I am well pleased.'" Luke 12:49-50 "I came to bring fire to the earth, and how I wish it were already kindled! I have a baptism with which to be baptized, and what stress I am under until it is completed!" John 1:14 "And the Word became flesh and lived among us, and we have seen his glory, the glory as of a father's only son, full of grace and truth." Question 30. How do you understand the uniqueness of Jesus Christ? No one else will ever be God incarnate. No one else will ever die for the sins of the world. Only Jesus Christ is such a person, only he could do such a work, and he in fact has done it. Is. 53:5 "But he was wounded for our transgressions, crushed for our iniquities; upon him was the punishment that made us whole, and by his bruises we are healed." John 1:29 "The next day he saw Jesus coming toward him and declared, "Here is the Lamb of God who takes away the sin of the world!" Col. 1:15-20 "He is the image of the invisible God, the firstborn of all creation; for in him all things in heaven and on earth were created, things visible and invisible, whether thrones or dominions or rulers or powers—all things have been created through him and for him. He himself is before all things, and in him all things hold together. He is the head of the body, the church; he is the beginning, the firstborn from the dead, so that he might come to have first place in everything. For in him all the fullness of God was pleased to dwell, and through him God was pleased to reconcile to himself all things, whether on earth or in heaven, by making peace through the blood of his cross." Question 31. What do you affirm when you confess your faith in Jesus Christ as "our Lord"? That having been raised from the dead he reigns with compassion and justice over all things in heaven and on earth, especially over those who confess him by faith; and that by loving and serving him above all else, I give glory and honor to God. 1 Cor. 15:3-4 "For I handed on to you as of first importance what I in turn had received: that Christ died for our sins in accordance with the scriptures, and that he was buried, and that he was raised on the third day in accordance with the scriptures." Rev. 11:15 "The kingdom of the world has become the kingdom of our Lord and of his Messiah, and he will reign forever and ever." Eph. 1:20-23 "God put this power to work in Christ when he raised him from the dead and seated him at his right hand in the heavenly places, far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the age to come. And he has put all things under his feet and has made him the head over all things for the church, which is his body, the fullness of him who fills all in all." Phil. 2:9-11 "Therefore God also highly exalted him and gave him the name that is above every name, so that at the name of Jesus every knee should bend, in heaven and on earth and under the earth, and every tongue should confess that Jesus Christ is Lord, to the glory of God the Father." Question 32. What do you affirm when you say he was "conceived by the Holy Spirit and born of the Virgin Mary"? First, that being born of a woman, Jesus was truly a human being. Second, that our Lord's incarnation was a holy and mysterious event, brought about solely by free divine grace surpassing any human possibilities. Third, that from the very beginning of his life on earth, he was set apart by his unique origin for the sake of accomplishing our salvation. Luke 1:31 "You will conceive in your womb and bear a son, and you will name him Jesus." Luke 1:35 "The angel said to her, 'The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be holy; he will be called Son of God.'" Heb. 2:14 "Since, therefore, the children share flesh and blood, he himself likewise shared the same things, so that through death he might destroy the one who has the power of death, that is, the devil." Phil. 2:5-7 "Let the same mind be in you that was in Christ Jesus, who, though he was in the form of God, did not regard equality with God as something to be exploited, but emptied himself, taking the form of a slave, being born in human likeness." Question 33. What is the significance of affirming that Jesus is truly God? Only God can properly deserve worship. Only God can reveal to us who God is. And only God can save us from our sins. Being truly God, Jesus meets these conditions. He is the proper object of our worship, the self-revelation of God, and the Savior of the world. John 20:28 "Thomas answered him, 'My Lord and my God!'" Matt. 11:27 "All things have been handed over to me by my Father; and no one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son chooses to reveal him." 1 John 4:14 "And we have seen and do testify that the Father has sent his Son as the Savior of the world." Question 34. What is the significance of affirming that Jesus is also truly a human being? Being truly human, Jesus entered fully into our fallen situation and overcame it from within. By his pure obedience, he lived a life of unbroken unity with God, even to the point of accepting a violent death. As sinners at war with grace, this is precisely the kind of life we fail to live. When we accept him by faith, he removes our disobedience and clothes us with his perfect righteousness. Heb. 2:17-18 "Therefore he had to become like his brothers and sisters in every respect, so that he might be a merciful and faithful high priest in the service of God, to make a sacrifice of atonement for the sins of the people. Because he himself was tested by what he suffered, he is able to help those who are being tested." Heb. 4:15 "For we do not have a high priest who is unable to sympathize with our weaknesses, but we have one who in every respect has been tested as we are, yet without sin." Heb. 5:8-9 "Although he was a Son, he learned obedience through what he suffered; and having been made perfect, he became the source of eternal salvation for all who obey him." Rom. 5:19 "For just as by the one man's disobedience the many were made sinners, so by the one man's obedience the many will be made righteous." Question 35. How can Jesus be truly God and yet also truly human at the same time? The mystery of Jesus Christ's divine-human unity passes our understanding; only faith given by the Holy Spirit enables us to affirm it. When Holy Scripture depicts Jesus as someone with divine power, status and authority, it presupposes his humanity. And when it depicts him as someone with human weakness, neediness and mortality, it presupposes his deity. We cannot understand how this should be, but we can trust that the God who made heaven and earth is free to become God incarnate and thus to be God with us in this wonderful and awe-inspiring way. Mark 1:27 "They were all amazed, and they kept on asking one another, 'What is this? A new teaching—with authority! He commands even the unclean spirits, and they obey him." Mark 4:41 "And they were filled with great awe and said to one another, 'Who then is this, that even the wind and the sea obey him?'" Matt. 28:18 "And Jesus came and said to them, 'All authority in heaven and on earth has been given to me.'" Luke 22:44 "In his anguish he prayed more earnestly, and his sweat became like great drops of blood falling down on the ground." Job 5:9 "He does great things and unsearchable, marvelous things without number." Question 36. How did God use the people of Israel to prepare the way for the coming of Jesus? God made a covenant with Israel, promising that God would be their light and their salvation, that they would be God's people, and that through them all the peoples of the earth would be blessed. Therefore, no matter how often Israel turned away from God, God still cared for them and acted on their behalf. In particular, God sent them prophets, priests and kings. Each of these was "anointed" by God's Spirit—prophets, to declare God's word; priests, to make sacrifice for the people's sins; and kings, to rule justly in the fear of God, upholding the poor and needy, and defending the people from their enemies. Gen. 17:3-4 "Then Abram fell on his face; and God said to him, 'As for me, this is my covenant with you: You shall be the ancestor of a multitude of nations." Gen. 12:1-4 "Now the Lord said to Abram, 'Go from your country and your kindred and your father's house to the land that I will show you. I will make of you a great nation, and I will bless you, and make your name great, so that you will be a blessing. I will bless those who bless you, and the one who curses you I will curse; and in you all the families of the earth shall be blessed.'" Ex. 6:4-5 "I also established my covenant with them, to give them the land of Canaan, the land in which they resided as aliens. I have also heard the groaning of the Israelites whom the Egyptians are holding as slaves, and I have remembered my covenant." Gal. 3:14 "In order that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we might receive the promise of the Spirit through faith." Jer. 30:22 "And you shall be my people, and I will be your God." 1 Pet. 2:9-10 "But you are a chosen race, a royal priesthood, a holy nation, God's own people, in order that you may proclaim the mighty acts of him who called you out of darkness into his marvelous light. Once you were not a people, but now you are God's people; once you had not received mercy, but now you have received mercy." Zech. 1:6 "But my words and my statutes, which I commanded my servants the prophets, did they not overtake your ancestors?" Lev. 5:6 "And the priest shall make atonement on your behalf for your sin." Ps. 72:1, 4 "Give your king justice, O God,. . . May he defend the cause of the people, give deliverance to the needy, and crush the oppressor." Question 37. Was the covenant with Israel an everlasting covenant? Yes. With the coming of Jesus the covenant with Israel was expanded and confirmed. By faith in him Gentiles were welcomed into the covenant. This throwing open of the gates confirmed the promise that through Israel God's blessing would come to all peoples. Although for the most part Israel has not accepted Jesus as the Messiah, God has not rejected Israel. God still loves Israel, and God is their hope, "for the gifts and the calling of God are irrevocable" (Rom. 11:29). The God who has reached out to unbelieving Gentiles will not fail to show mercy to Israel as the people of the everlasting covenant. Is. 61:8 "I will make an everlasting covenant with them." Jer. 31:3 "I have loved you with an everlasting love; therefore I have continued my faithfulness to you." 2 Sam. 23:5 "For he has made with me [David] an everlasting covenant, ordered in all things and secure." Rom. 11:29 "The gifts and the calling of God are irrevocable." Question 38. Why was the title "Christ," which means "anointed one," applied to Jesus? Jesus Christ was the definitive prophet, priest and king. All of the Lord's anointed in Israel anticipated and led finally to him. In assuming these offices Jesus not only transformed them, but also realized the purpose of Israel's election for the sake of the world. 2 Cor. 1:20 "For in him every one of God's promises is a 'Yes.' For this reason it is through him that we say the 'Amen,' to the glory of God." Acts 10:37-38 "That message spread throughout Judea, beginning in Galilee after the baptism that John announced: how God anointed Jesus of Nazareth with the Holy Spirit and with power; how he went about doing good and healing all who were oppressed by the devil, for God was with him." Luke 4:17-19 "[Jesus] stood up to read, and the scroll of the prophet Isaiah was given to him. He unrolled the scroll and found the place where it was written: 'The Spirit of the Lord is upon me, because he has anointed me to bring good news to the poor. He has sent me to proclaim release to the captives and recovery of sight to the blind, to let the oppressed go free, to proclaim the year of the Lord's favor.'" Question 39. How did Jesus Christ fulfill the office of prophet? He was God's Word to a dying and sinful world; he embodied the love he proclaimed. His life, death and resurrection became the great Yes that continues to be spoken despite how often we have said No. When we receive this Word by faith, Christ himself enters our hearts, that he may dwell in us forever, and we in him. Acts 3:20, 22 "That he may send the Messiah appointed for you, that is, Jesus Moses said, 'The Lord your God will raise up for you from your own people a prophet like me. You must listen to whatever he tells you. And it will be that everyone who does not listen to that prophet will be utterly rooted out of the people.'" John 1:18 "No one has ever seen God. It is God the only Son, who is close to the Father's heart, who has made him known." Eph. 3:17 "And that Christ may dwell in your hearts through faith, as you are being rooted and grounded in love." Question 40. How did Jesus Christ fulfill the office of priest? He was the Lamb of God that took away the sin of the world; he became our priest and sacrifice in one. Confronted by our hopelessness in sin and death, Christ interceded by offering himself—his entire person and work—in order to reconcile us to God. Heb. 4:14 "Since, then, we have a great high priest who has passed through the heavens, Jesus, the Son of God, let us hold fast to our confession." John 1:29 "Here is the Lamb of God who takes away the sin of the world!"Heb. 2:17 "Therefore he had to become like his brothers and sisters in every respect, so that he might be a merciful and faithful high priest in the service of God, to make a sacrifice of atonement for the sins of the people." Eph. 1:7 "In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace." Question 41. How did Jesus Christ fulfill the office of king? He was the Lord who took the form of a servant; he perfected royal power in weakness. With no sword but the sword of righteousness, and no power but the power of love, Christ defeated sin, evil and death by reigning from the cross. John 19:19 "Pilate also had an inscription written and put on the cross. It read, 'Jesus of Nazareth, the King of the Jews.'" Phil. 2:5-8 "Let the same mind be in you that was in Christ Jesus, who, though he was in the form of God, did not regard equality with God as something to be exploited, but emptied himself, taking the form of a slave, being born in human likeness. And being found in human form, he humbled himself and became obedient to the point of death—even death on a cross." 1 Cor. 1:25 "For God's foolishness is wiser than human wisdom, and God's weakness is stronger than human strength." John 12:32 "And I, when I am lifted up from the earth, will draw all people to myself." Question 42. What do you affirm when you say that he "suffered under Pontius Pilate"? First, that our Lord was humiliated, rejected and abused by the temporal authorities of his day, both religious and political. Christ thus aligned himself with all human beings who are oppressed, tortured, or otherwise shamefully treated by those with worldly power. Second, and even more importantly, that our Lord, though innocent, submitted himself to condemnation by an earthly judge so that through him we ourselves, though guilty, might be acquitted before our heavenly Judge. Luke 18:32 "For he will be handed over to the Gentiles; and he will be mocked and insulted and spat upon." Is. 53:3 "He was despised and rejected by others; a man of suffering and acquainted with infirmity; and as one from whom others hide their faces he was despised, and we held him of no account." Ps. 9:9 "The Lord is a stronghold for the oppressed, a stronghold in times of trouble." ?Luke 1:52 "He has brought down the powerful from their thrones, and lifted up the lowly." 2 Cor. 5:21 "For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God." 2 Tim. 4:8 "From now on there is reserved for me the crown of righteousness, which the Lord, the righteous Judge, will give me on that day, and not only to me but also to all who have longed for his appearing." Question 43. What do you affirm when you say that he was "crucified, dead and buried"? That when our Lord passed through the door of real human death, he showed us that there is no sorrow he has not known, no grief he has not borne, and no price he was unwilling to pay in order to reconcile us to God. Matt. 26:38-39 "Then he said to them, 'I am deeply grieved, even to death; remain here, and stay awake with me.' And going a little farther, he threw himself on the ground and prayed, 'My Father, if it is possible, let this cup pass from me; yet not what I want but what you want.'" Is. 53:5 "But he was wounded for our transgressions, crushed for our iniquities; upon him was the punishment that made us whole, and by his bruises we are healed." Gal. 3:13 "Christ redeemed us from the curse of the law by becoming a curse for us—for it is written, 'Cursed is everyone who hangs on a tree.'" Heb. 2:9 "But we do see Jesus, who for a little while was made lower than the angels, now crowned with glory and honor because of the suffering of death, so that by the grace of God he might taste death for everyone." 2 Cor. 5:19 "That is, in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting the message of reconciliation to us." Question 44. What do you affirm when you say that he "descended into hell"? That our Lord took upon himself the full consequences of our sinfulness, even the agony of abandonment by God, in order that we might be spared. Mark 15:34 "At three o'clock Jesus cried out with a loud voice, 'Eloi, Eloi, lema sabachthani?' which means, 'My God, my God, why have you forsaken me?'" Heb. 9:26 "He has appeared once for all at the end of the age to remove sin by the sacrifice of himself." Rom. 4:24-25 "It will be reckoned to us who believe in him who raised Jesus our Lord from the dead, who was handed over to death for our trespasses and was raised for our justification." Question 45. Why did Jesus have to suffer as he did? Because grace is more abundant—and sin more serious—than we suppose. However cruelly we may treat one another, all sin is primarily against God. God condemns sin, yet never judges apart from grace. In giving Jesus Christ to die for us, God took the burden of our sin into God's own self to remove it once and for all. The cross in all its severity reveals an abyss of sin swallowed up by the suffering of divine love. Rom. 8:1, 3-4 "There is therefore now no condemnation for those who are in Christ Jesus. For God has done what the law, weakened by the flesh, could not do: by sending his own Son in the likeness of sinful flesh, and to deal with sin, he condemned sin in the flesh, so that the just requirement of the law might be fulfilled in us." 1 Cor. 1:18 "For the message about the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God." Rom. 5:8 "But God proves his love for us in that while we still were sinners Christ died for us." Col. 1:20 "Through him God was pleased to reconcile to himself all things, whether on earth or in heaven, by making peace through the blood of his cross." James 2:13 "For judgment will be without mercy to anyone who has shown no mercy; mercy triumphs over judgment." Question 46. What do you affirm when you say that "on the third day he rose again from the dead"? That our Lord could not be held by the power of death. Having died on the cross, he appeared to his followers, triumphant from the grave, in a new, exalted kind of life. In showing them his hands and his feet, the one who was crucified revealed himself to them as the Lord and Savior of the world. Acts 2:24 "But God raised him up, having freed him from death, because it was impossible for him to be held in its power." 1 Cor. 15:3-4 "For I handed on to you as of first importance what I in turn had received: that Christ died for our sins in accordance with the scriptures, and that he was buried, and that he was raised on the third day in accordance with the scriptures." Luke 24:36-40 "While they were talking about this, Jesus himself stood among them and said to them, 'Peace be with you.' They were startled and terrified, and thought that they were seeing a ghost. He said to them, 'Why are you frightened, and why do doubts arise in your hearts? Look at my hands and my feet; see that it is I myself. Touch me and see; for a ghost does not have flesh and bones as you see that I have.' And when he had said this, he showed them his hands and his feet." John 20:15-18 "Jesus said to her, 'Woman, why are you weeping? Whom are you looking for?' Supposing him to be the gardener, she said to him, 'Sir, if you have carried him away, tell me where you have laid him, and I will take him away.' Jesus said to her, 'Mary!' She turned and said to him in Hebrew, 'Rabbouni!' (which means Teacher). Jesus said to her, 'Do not hold on to me, because I have not yet ascended to the Father. But go to my brothers and say to them, 'I am ascending to my Father and your Father, to my God and your God.' Mary Magdalene went and announced to the disciples, 'I have seen the Lord'; and she told them that he had said these things to her." 1 Cor. 15:5-8 "He appeared to Cephas, then to the twelve. Then he appeared to more than five hundred brothers and sisters at one time, most of whom are still alive, though some have died. Then he appeared to James, then to all the apostles. Last of all, as to one untimely born, he appeared also to me." John 20:27 "Then he said to Thomas, 'Put your finger here and see my hands. Reach out your hand and put it in my side. Do not doubt but believe.'" Question 47. What do you affirm when you say that "he ascended into heaven and is seated at the right hand of the Father"? First, that Christ has gone to be with the Father, hidden except to the eyes of faith. Second, however, that Christ is not cut off from us in the remote past, or in some place from which he cannot reach us, but is present to us here and now by grace. He reigns with divine authority, protecting us, guiding us, and interceding for us until he returns in glory. Acts 1:6-11 "So when they had come together, they asked him, 'Lord, is this the time when you will restore the kingdom to Israel?' He replied, 'It is not for you to know the times or periods that the Father has set by his own authority. But you will receive power when the Holy Spirit has come upon you; and you will be my witnesses in Jerusalem, in all Judea and Samaria, and to the ends of the earth.' When he had said this, as they were watching, he was lifted up, and a cloud took him out of their sight. While he was going and they were gazing up toward heaven, suddenly two men in white robes stood by them. They said, 'Men of Galilee, why do you stand looking up toward heaven? This Jesus, who has been taken up from you into heaven, will come in the same way as you saw him go into heaven.'" Col. 3:1 "So if you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God." Question 48. How do you understand the words that "he will come again to judge the living and the dead"? Like everyone else, I too must stand in fear and trembling before the judgment seat of Christ. But the Judge is the one who submitted to judgment for my sake. Nothing will be able to separate me from the love of God in Christ Jesus my Lord. All the sinful failures that cause me shame will perish as through fire, while any good I may have done will be received with gladness by God. 2 Cor. 5:10 "For all of us must appear before the judgment seat of Christ, so that each may receive recompense for what has been done in the body, whether good or evil." Eccl. 12:14 "For God will bring every deed into judgment, including every secret thing, whether good or evil." Acts 17:31 "He has fixed a day on which he will have the world judged in righteousness by a man whom he has appointed, and of this he has given assurance to all by raising him from the dead." Rom. 8:38-39 "For I am convinced that neither death, nor life, nor angels, nor rulers, nor things present, nor things to come, nor powers, nor height, nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord." 1 John 4:17 "Love has been perfected among us in this: that we may have boldness on the day of judgment, because as he is, so are we in this world." 1 Cor. 3:12-15 "Now if anyone builds on the foundation with gold, silver, precious stones, wood, hay, straw—the work of each builder will become visible, for the Day will disclose it, because it will be revealed with fire, and the fire will test what sort of work each has done. If what has been built on the foundation survives, the builder will receive a reward. If the work is burned up, the builder will suffer loss; the builder will be saved, but only as through fire." Acts 10:42 "He is the one ordained by God as judge of the living and the dead." Question 49. Will all human beings be saved? No one will be lost who can be saved. The limits to salvation, whatever they may be, are known only to God. Three truths above all are certain. God is a holy God who is not to be trifled with. No one will be saved except by grace alone. And no judge could possibly be more gracious than our Lord and Savior, Jesus Christ. Heb 10:31 "It is a fearful thing to fall into the hands of the living God." Rom. 11:32 "For God has imprisoned all in disobedience so that he may be merciful to all." Matt. 18:12-14 "What do you think? If a shepherd has a hundred sheep, and one of them has gone astray, does he not leave the ninety-nine on the mountains and go in search of the one that went astray? And if he finds it, truly I tell you, he rejoices over it more than over the ninety-nine that never went astray. So it is not the will of your Father in heaven that one of these little ones should be lost." Eph. 2:8 "For by grace you have been saved through faith, and this is not your own doing; it is the gift of God." 1 Tim. 2:3-4 "This is right and is acceptable in the sight of God our Savior, who desires everyone to be saved and to come to the knowledge of the truth." John 3:17-18 "Indeed, God did not send the Son into the world to condemn the world, but in order that the world might be saved through him. Those who believe in him are not condemned; but those who do not believe are condemned already, because they have not believed in the name of the only Son of God." Ezek. 18:32 "For I have no pleasure in the death of anyone, says the Lord God. Turn, then, and live." 2 Cor. 5:14-15 "Because we are convinced that one has died for all; therefore all have died. And he died for all, so that those who live might live no longer for themselves, but for him who died and was raised for them." Question 50. Is Christianity the only true religion? Religion is a complex matter. When used as a means to promote self-justification, war-mongering or prejudice, it is a form of sin. Too often all religions—and not least Christianity—have been twisted in this way. Nevertheless, by grace, despite all disobedience, Christianity offers the truth of the gospel. Although other religions may enshrine various truths, no other can or does affirm the name of Jesus Christ as the hope of the world. Matt 7:3 "Why do you see the speck in your neighbor's eye, but do not notice the log in your own eye?" James 1:26 "If any think they are religious, and do not bridle their tongues but deceive their hearts, their religion is worthless." James 1:27 "Religion that is pure and undefiled before God, the Father, is this: to care for orphans and widows in their distress, and to keep oneself unstained by the world." Acts 4:12 "There is salvation in no one else, for there is no other name under heaven given among mortals by which we must be saved." John 14:6 "Jesus said to him, 'I am the way, and the truth, and the life. No one comes to the Father except through me.'" Rom. 1:16 "For I am not ashamed of the gospel; it is the power of God for salvation to everyone who has faith, to the Jew first and also to the Greek." 2 Cor. 4:7 "But we have this treasure in clay jars, so that it may be made clear that this extraordinary power belongs to God and does not come from us." Question 51. How will God deal with the followers of other religions? God has made salvation available to all human beings through Jesus Christ, crucified and risen. How God will deal with those who do not know or follow Christ, but who follow another tradition, we cannot finally say. We can say, however, that God is gracious and merciful, and that God will not deal with people in any other way than we see in Jesus Christ, who came as the Savior of the world. Rev. 7:9 "And there was a great multitude that no one could count, from every nation, from all tribes and peoples and languages, standing before the throne and before the Lamb, robed in white, with palm branches in their hands." Ps. 103:8 "The Lord is merciful and gracious, slow to anger and abounding in steadfast love." John 3:19 "And this is the judgment, that the light has come into the world, and people loved darkness rather than light because their deeds were evil." Titus 2:11 "For the grace of God has appeared, bringing salvation to all." Question 52. How should I treat non-Christians and people of other religions? As much as I can, I should meet friendship with friendship, hostility with kindness, generosity with gratitude, persecution with forbearance, truth with agreement, and error with truth. I should express my faith with humility and devotion as the occasion requires, whether silently or openly, boldly or meekly, by word or by deed. I should avoid compromising the truth on the one hand and being narrow-minded on the other. In short, I should always welcome and accept these others in a way that honors and reflects the Lord's welcome and acceptance of me. Rom. 15:7 "Welcome one another, therefore, just as Christ has welcomed you, for the glory of God." Luke 6:37 "Do not judge, and you will not be judged; do not condemn, and you will not be condemned. Forgive, and you will be forgiven." Matt. 5:44 "But I say to you, Love your enemies and pray for those who persecute you." Eph. 4:25 "So then, putting away falsehood, let all of us speak the truth to our neighbors, for we are members of one another." Acts. 13:47 "For so the Lord has commanded us, saying, 'I have set you to be a light for the Gentiles, so that you may bring salvation to the ends of the earth.'" Rom. 12:21 "Do not be overcome by evil, but overcome evil with good." Rom. 13:10 "Love does no wrong to a neighbor; therefore, love is the fulfilling of the law." Question 53. What is the third article of the Apostles' Creed? "I believe in the Holy Spirit, the holy catholic church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. Amen." Question 54. What do you believe when you confess your faith in the Holy Spirit? Apart from the Holy Spirit, our Lord can neither be loved, nor known, nor served. The Holy Spirit is the personal bond by which Jesus Christ unites us to himself, the teacher who opens our hearts to Christ, and the comforter who leads us to repentance, empowering us to live in Christ's service. As the work of the one Holy Spirit, our love, knowledge and service of Christ are all inseparably related. John 14:26 "But the Advocate, the Holy Spirit, whom the Father will send in my name, will teach you everything, and remind you of all that I have said to you." 1 Cor. 12:3 "No one can say 'Jesus is Lord' except by the Holy Spirit." Rom. 5:5 "Hope does not disappoint us, because God's love has been poured into our hearts through the Holy Spirit that has been given to us." 1 Cor. 6:17,19 "But anyone united to the Lord becomes one spirit with him. Or do you not know that your body is a temple of the Holy Spirit within you, which you have from God, and that you are not your own?" 1 Cor. 3:16 "Do you not know that you are God's temple and that God's Spirit dwells in you?" John 4:24 "God is spirit, and those who worship him must worship in spirit and truth." Question 55. How do we receive the Holy Spirit? By receiving the Word of God. As the midwife of the new creation, the Spirit arrives with the Word, brings us to rebirth, and assures us of eternal life. The Spirit nurtures, corrects and strengthens us with the pure spiritual milk of the Word (1 Pet. 2:2). Eph. 6:17 "Take the helmet of salvation, and the sword of the Spirit, which is the word of God." John 14:16-17 "And I will ask the Father, and he will give you another Advocate, to be with you forever. This is the Spirit of truth, whom the world cannot receive, because it neither sees him nor knows him. You know him, because he abides with you, and he will be in you." John 3:5-6 "Jesus answered, 'Very truly, I tell you, no one can enter the kingdom of God without being born of water and Spirit. What is born of the flesh is flesh, and what is born of the Spirit is spirit.'" Luke 11:13 "If you then, who are evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit to those who ask him!" 1 Thess. 1:5 "Because our message of the gospel came to you not in word only, but also in power and in the Holy Spirit and with full conviction; just as you know what kind of persons we proved to be among you for your sake." John 16:8 "When he comes, he will prove the world wrong about sin and righteousness and judgment." Rom. 8:15-16 "When we cry, 'Abba! Father!' it is that very Spirit bearing witness with our spirit that we are children of God." 1 Pet. 2:2 "Like newborn infants, long for the pure, spiritual milk, so that by it you may grow into salvation." Question 56. What do you mean when you speak of "the Word of God"? "Jesus Christ as he is attested for us in Holy Scripture is the one Word of God whom we have to hear, and whom we have to trust and obey in life and in death" (Barmen Declaration, Article I). John 1:1-5 "In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things came into being through him, and without him not one thing came into being. What has come into being in him was life, and the life was the light of all people. The light shines in the darkness, and the darkness did not overcome it." John 1:14 "And the Word became flesh and lived among us, and we have seen his glory, the glory as of a father's only son, full of grace and truth." Question 57. Isn't Holy Scripture also the Word of God? Yes. Holy Scripture is also God's Word because of its content, its function and its origin. Its central content is Jesus Christ, the living Word. Its basic function is to deepen our love, knowledge and service of him as our Savior and Lord. And its ultimate origin is in the Holy Spirit, who spoke through the prophets and apostles, and who inspires us with eager desire for the truths that Scripture contains. 2 Tim. 3:16 "All scripture is inspired by God and is useful for teaching, for reproof, for correction, and for training in righteousness." John 5:39 "You search the scriptures because you think that in them you have eternal life; and it is they that testify on my behalf." Question 58. Isn't preaching also the Word of God? Yes. Preaching and other forms of Christian witness are also God's Word when they are faithful to the witness of Holy Scripture. By the power of the Spirit, preaching actually gives to us what it proclaims—the real presence of our Lord Jesus Christ. Faith comes by hearing God's Word in the form of faithful proclamation. Mark 16:15 "And he said to them, "Go into all the world and proclaim the good news to the whole creation." 2 Cor. 4:5 "For we do not proclaim ourselves; we proclaim Jesus Christ as Lord and ourselves as your slaves for Jesus' sake." Rom. 1:15-16 "Hence my eagerness to proclaim the gospel to you also who are in Rome. For I am not ashamed of the gospel; it is the power of God for salvation to everyone who has faith, to the Jew first and also to the Greek." Rom. 10:17 "So faith comes from what is heard, and what is heard comes through the word of Christ." Question 59. Does the Holy Spirit ever speak apart from God's Word in its written and proclaimed forms? Since the Spirit is not given to the church without the Word, true proclamation depends on Scripture. Since the Word cannot be grasped without the Spirit, true interpretation depends on prayer. However, as the wind blows where it will, so may the Spirit speak or work in people's lives in unexpected or indirect ways, yet always according to the Word, never contradicting or diluting it. John 3:8 "The wind blows where it chooses, and you hear the sound of it, but you do not know where it comes from or where it goes. So it is with everyone who is born of the Spirit." Acts 8:29-31 "Then the Spirit said to Philip, 'Go over to this chariot and join it.' So Philip ran up to it and heard him reading the prophet Isaiah. He asked, 'Do you understand what you are reading?' He replied, 'How can I, unless someone guides me?' And he invited Philip to get in and sit beside him." Eph. 6:18 "Pray in the Spirit at all times in every prayer and supplication. To that end keep alert and always persevere in supplication for all the saints." 2 Pet. 1:20-21 "First of all you must understand this, that no prophecy of scripture is a matter of one's own interpretation, because no prophecy ever came by human will, but men and women moved by the Holy Spirit spoke from God." Is. 45:4 "I call you [Cyrus] by your name...though you do not know me." Num. 22:28 "Then the Lord opened the mouth of the donkey, and it said to Balaam, 'What have I done to you, that you have struck me these three times?'" Question 60. Aren't people without faith sometimes wiser than those who have faith? Yes. The important question for the church is not so much where an insight may come from as the norm by which to test it. Truth is where one finds it, whether inside or outside the church, and whether supporting or contradicting one's own most cherished opinions. Our faithful discernment of what is true, however, depends finally on God's Word as conveyed in Holy Scripture. The church is therefore reformed and always being reformed according to the Word of God. Titus 1:9 "He must have a firm grasp of the word that is trustworthy in accordance with the teaching, so that he may be able both to preach with sound doctrine and to refute those who contradict it." Question 61. Doesn't modern critical scholarship undermine your belief that Holy Scripture is a form of God's Word? No. The methods of modern scholarship are a good servant but a bad master. They are neither to be accepted nor rejected uncritically. Properly used they help us rightly and richly interpret Scripture; improperly used they can usurp the place of faith (or establish an alternative faith). Wise interpreters use these methods in the service of faithful witness and understanding. The methods of modern scholarship remain a useful tool, while Holy Scripture remains reliable in all essential matters of faith and practice. Prov. 1:5-6 "Let the wise also hear and gain in learning, and the discerning acquire skill, to understand a proverb and a figure, the words of the wise and their riddles." Prov. 10:14 "The wise lay up knowledge, but the babbling of a fool brings ruin near." 1 Cor. 1:20, 25 "Where is the one who is wise? Where is the scribe? Where is the debater of this age? Has not God made foolish the wisdom of the world? For God's foolishness is wiser than human wisdom, and God's weakness is stronger than human strength." Question 62. What do you affirm when you speak of "the holy catholic church"? The church is the company of all faithful people who have given their lives to Jesus Christ, as he has given and gives himself to them. Since Christ cannot be separated from his people, the church is holy because he is holy, and universal (or "catholic") in significance because he is universal in significance. Despite all its remaining imperfections here and now, the church is called to become ever more holy and catholic, for that is what it already is in Christ. Gal. 2:20 "And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me." 1 Cor. 1:2 "To the church of God that is in Corinth, to those who are sanctified in Christ Jesus, called to be saints, together with all those who in every place call on the name of our Lord Jesus Christ, both their Lord and ours" Lev. 11:44 "For I am the Lord your God; sanctify yourselves therefore, and be holy, for I am holy." 1 Pet. 1:15-16 "Instead, as he who called you is holy, be holy yourselves in all your conduct; for it is written, 'You shall be holy, for I am holy.'"Rev. 5:9 "They sing a new song: 'You are worthy to take the scroll and to open its seals, for you were slaughtered and by your blood you ransomed for God saints from every tribe and language and people and nation.'" Question 63. What is the mission of the church? The mission of the church is to bear witness to God's love for the world in Jesus Christ. Acts 1:8 "But you will receive power when the Holy Spirit has come upon you; and you will be my witnesses in Jerusalem, in all Judea and Samaria, and to the ends of the earth." John 15:26-27 "When the Advocate comes, whom I will send to you from the Father, the Spirit of truth who comes from the Father, he will testify on my behalf. You also are to testify because you have been with me from the beginning." Eph. 3:8-10 "Although I am the very least of all the saints, this grace was given to me to bring to the Gentiles the news of the boundless riches of Christ, and to make everyone see what is the plan of the mystery hidden for ages in God who created all things; so that through the church the wisdom of God in its rich variety might now be made known to the rulers and authorities in the heavenly places." Question 64. What forms does this mission take? The forms are as various as the forms of God's love, yet the center is always Jesus Christ. The church is faithful to its mission when it extends mercy and forgiveness to the needy in ways that point finally to him. For in the end it is always by Christ's mercy that the needs of the needy are met. Luke 10:37 "He said, 'The one who showed him mercy.' Jesus said to him, 'Go and do likewise.'" Eph. 4:32 "Be kind to one another, tenderhearted, forgiving one another, as God in Christ has forgiven you." Deut. 15:11 "Since there will never cease to be some in need on the earth, I therefore command you, 'Open your hand to the poor and needy neighbor in your land.'" Acts 4:34 "There was not a needy person among them, for as many as owned lands or houses sold them and brought the proceeds of what was sold." Question 65. Who are the needy? The hungry need bread, the homeless need a roof, the oppressed need justice, and the lonely need fellowship. At the same time—on another and deeper level—the hopeless need hope, sinners need forgiveness, and the world needs the gospel. On this level no one is excluded, and all the needy are one. Our mission as the church is to bring hope to a desperate world by declaring God's undying love—as one beggar tells another where to find bread. Ps. 10:12 "Rise up, O Lord; O God, lift up your hand; do not forget the oppressed." Matt. 25:37-40 "Then the righteous will answer him, 'Lord, when was it that we saw you hungry and gave you food, or thirsty and gave you something to drink? And when was it that we saw you a stranger and welcomed you, or naked and gave you clothing? And when was it that we saw you sick or in prison and visited you?' And the king will answer them, 'Truly I tell you, just as you did it to one of the least of these who are members of my family, you did it to me.'"Jer. 9:23 "Thus says the Lord: Do not let the wise boast in their wisdom, do not let the mighty boast in their might, do not let the wealthy boast in their wealth." 1 Cor. 9:16 "Woe to me if I do not proclaim the gospel!" Eph. 6:19 "Pray also for me, so that when I speak, a message may be given to me to make known with boldness the mystery of the gospel." Question 66. What do you affirm when you speak of "the communion of saints"? All those who live in union with Christ, whether on earth or with God in heaven, are "saints." Our communion with Christ makes us members one of another. As by his death he removed our separation from God, so by his Spirit he removes all that divides us from each other. Breaking down every wall of hostility, he makes us, who are many, one body in himself. The ties that bind us in Christ are deeper than any other human relationship. Eph. 2:19-20 "You are no longer strangers and aliens, but you are citizens with the saints and also members of the household of God, built upon the foundation of the apostles and prophets, with Christ Jesus himself as the cornerstone." Rom. 12:5 "So we, who are many, are one body in Christ, and individually we are members one of another." Eph. 2:14 "For he is our peace; in his flesh he has made both groups into one and has broken down the dividing wall, that is, the hostility between us." 1 Cor. 12:27 "Now you are the body of Christ and individually members of it." Gal. 3:28 "There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus." Eph. 4:4 "There is one body and one Spirit, just as you were called to the one hope of your calling." 1 Cor. 12:4-7, 12-13 "Now there are varieties of gifts, but the same Spirit; and there are varieties of services, but the same Lord; and there are varieties of activities, but it is the same God who activates all of them in everyone. To each is given the manifestation of the Spirit for the common good. For just as the body is one and has many members, and all the members of the body, though many, are one body, so it is with Christ. For in the one Spirit we were all baptized into one body—Jews or Greeks, slaves or free—and we were all made to drink of one Spirit." Question 67. How do you enter into communion with Christ and so with one another? By the power of the Holy Spirit as it works through Word and sacrament. Because the Spirit uses them for our salvation, Word and sacrament are called "means of grace." The Scriptures acknowledge two sacraments as instituted by our Lord Jesus Christ—baptism and the Lord's Supper. 1 Cor. 10:17 "Because there is one bread, we who are many are one body, for we all partake of the one bread." 1 Cor. 12:13 "For in the one Spirit we were all baptized into one body—Jews or Greeks, slaves or free—and we were all made to drink of one Spirit." Col. 3:16 "Let the word of Christ dwell in you richly." Question 68. What is a sacrament? A sacrament is a special act of Christian worship, instituted by Christ, which uses a visible sign to proclaim the promise of the gospel for the forgiveness of sins and eternal life. The sacramental sign seals this promise to believers by grace and brings to them what is promised. In baptism the sign is that of water; in the Lord's Supper, that of bread and wine. Mark 1:9-11 "In those days Jesus came from Nazareth of Galilee and was baptized by John in the Jordan. And just as he was coming up out of the water, he saw the heavens torn apart and the Spirit descending like a dove on him. And a voice came from heaven, 'You are my Son, the Beloved; with you I am well pleased.'" Mark 14:22-25 "While they were eating, he took a loaf of bread, and after blessing it he broke it, gave it to them, and said, 'Take; this is my body.' Then he took a cup, and after giving thanks he gave it to them, and all of them drank from it. He said to them, 'This is my blood of the covenant, which is poured out for many. Truly I tell you, I will never again drink of the fruit of the vine until that day when I drink it new in the kingdom of God.'" Question 69. How do you understand the relationship between the word of promise and the sacramental sign? Take away the word of promise, and the water is merely water, or the bread and wine, merely bread and wine. But add water, or bread and wine, to the word of promise, and it becomes a visible word. In this form it does what by grace the word always does: it brings the salvation it promises, and conveys to faith the real presence of our Lord Jesus Christ. The sacraments are visible words which uniquely assure and confirm that no matter how greatly I may have sinned, Christ died also for me, and comes to live in me and with me. Luke 24:30-31 "When he was at the table with them, he took bread, blessed and broke it, and gave it to them. Then their eyes were opened, and they recognized him; and he vanished from their sight." 1 Cor. 10:16 "The cup of blessing that we bless, is it not a sharing in the blood of Christ? The bread that we break, is it not a sharing in the body of Christ?" Matt. 28:20 "Teaching them to obey everything that I have commanded you. And remember, I am with you always, to the end of the age." Col. 1:27 "To them God chose to make known how great among the Gentiles are the riches of the glory of this mystery, which is Christ in you, the hope of glory." Question 70. What is the main difference between baptism and the Lord's Supper? While I receive baptism only once, I receive the Lord's Supper again and again. Being unrepeatable, baptism indicates not only that Christ died for our sins once and for all, but that by grace we are also united with him once and for all through faith. Being repeatable, the Lord's Supper indicates that as we turn unfilled to him again and again, our Lord continually meets us in the power of the Holy Spirit to renew and deepen our faith. Acts 2:41 "So those who welcomed his message were baptized, and that day about three thousand persons were added." John 6:33 "For the bread of God is that which comes down from heaven and gives life to the world." John 6:51 "I am the living bread that came down from heaven. Whoever eats of this bread will live forever; and the bread that I will give for the life of the world is my flesh." John 6:56 "Those who eat my flesh and drink my blood abide in me, and I in them." 1 Cor. 11:26 "For as often as you eat this bread and drink the cup, you proclaim the Lord's death until he comes." Question 71. What is baptism? Baptism is the sign and seal through which we are joined to Christ. Rom. 6:3-4 "Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? Therefore we have been buried with him by baptism into death, so that, just as Christ was raised from the dead by the glory of the Father, so we too might walk in newness of life." Gal. 3:27 "As many of you as were baptized into Christ have clothed yourselves with Christ." Rom. 4:11 "[Abraham] received the sign of circumcision as a seal of the righteousness that he had by faith." Question 72. What does it mean to be baptized? My baptism means that I am joined to Jesus Christ forever. I am baptized into his death and resurrection, along with all who have received him by faith. As I am baptized with water, he baptizes me with his Spirit, washing away all my sins and freeing me from their control. My baptism is a sign that one day I will rise with him in glory, and may walk with him even now in newness of life. Col. 2:12 "When you were buried with him in baptism, you were also raised with him through faith in the power of God, who raised him from the dead." Mark 1:8 "I have baptized you with water; but he will baptize you with the Holy Spirit." 1 Cor. 6:11 "You were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and in the Spirit of our God." Eph. 4:4-6 "There is one body and one Spirit, just as you were called to the one hope of your calling, one Lord, one faith, one baptism, one God and Father of all, who is above all and through all and in all." Question 73. Are infants also to be baptized? Yes. Along with their believing parents, they are included in the great hope of the gospel and belong to the people of God. Forgiveness and faith are both promised to them as gifts through Christ's covenant with his people. These children are therefore to be received into the community by baptism, nurtured in the Word of God, and confirmed at an appropriate time by their own profession of faith. Gen. 17:7 "I will establish my covenant between me and you, and your offspring after you throughout their generations, for an everlasting covenant, to be God to you and to your offspring after you." Acts 2:38-39 "Peter said to them, 'Repent, and be baptized every one of you in the name of Jesus Christ so that your sins may be forgiven; and you will receive the gift of the Holy Spirit. For the promise is for you, for your children, and for all who are far away, everyone whom the Lord our God calls to him.'" Acts 16:15 "When she and her household were baptized, she urged us, saying, 'If you have judged me to be faithful to the Lord, come and stay at my home.' And she prevailed upon us." Acts 16:33 "At the same hour of the night he took them and washed their wounds; then he and his entire family were baptized without delay." Acts 18:8 "Crispus, the official of the synagogue, became a believer in the Lord, together with all his household; and many of the Corinthians who heard Paul became believers and were baptized." Question 74. Should infants be baptized if their parents or guardians have no relation to the church? No. It would be irresponsible to baptize an infant without at least one Christian parent or guardian who promises to nurture the infant in the life of the community and to instruct it in the Christian faith. Eph. 6:4 "Bring them up in the discipline and instruction of the Lord." 2 Tim. 1:5 "I am reminded of your sincere faith, a faith that lived first in your grandmother Lois and your mother Eunice and now, I am sure, lives in you." 1 Cor. 7:14 "For the unbelieving husband is made holy through his wife, and the unbelieving wife is made holy through her husband. Otherwise, your children would be unclean, but as it is, they are holy." Question 75. In what name are you baptized? In the name of the Trinity. After he was raised from the dead, our Lord appeared to his disciples and said to them, "Go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit" (Matt. 28:19). Matt. 28:16-20 "Now the eleven disciples went to Galilee, to the mountain to which Jesus had directed them. When they saw him, they worshipped him; but some doubted. And Jesus came and said to them, 'All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything that I have commanded you. And remember, I am with you always, to the end of the age.'" Matt. 3:16-17 "And when Jesus had been baptized, just as he came up from the water, suddenly the heavens were opened to him and he saw the Spirit of God descending like a dove and alighting on him. And a voice from heaven said, 'This is my Son, the Beloved, with whom I am well pleased.'" 1 Pet. 1:2 "who have been chosen and destined by God the Father and sanctified by the Spirit to be obedient to Jesus Christ and to be sprinkled with his blood: May grace and peace be yours in abundance." 1 Cor. 12:4-6 "Now there are varieties of gifts, but the same Spirit; and there are varieties of services, but the same Lord; and there are varieties of activities, but it is the same God who activates all of them in everyone." Question 76. What is the meaning of this name? It is the name of the Holy Trinity. The Father is God, the Son is God, and the Holy Spirit is God. And yet they are not three gods, but one God in three persons. We worship God in this mystery. 2 Cor. 13:13 "The grace of the Lord Jesus Christ, the love of God, and the communion of the Holy Spirit be with all of you." John 1:1-4 "In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things came into being through him, and without him not one thing came into being. What has come into being in him was life, and the life was the light of all people." Rom. 8:11 "If the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ from the dead will give life to your mortal bodies also through his Spirit that dwells in you." John 16:13-15 "When the Spirit of truth comes, he will guide you into all the truth. He will glorify me, because he will take what is mine and declare it to you. All that the Father has is mine. For this reason I said that he will take what is mine and declare it to you." Question 77. What is the Lord's Supper? The Lord's Supper is the sign and seal by which our communion with Christ is renewed. 1 Cor. 10:16 "The cup of blessing that we bless, is it not a sharing in the blood of Christ? The bread that we break, is it not a sharing in the body of Christ?" Question 78. What does it mean to share in the Lord's Supper? When we celebrate the Lord's Supper, the Lord Jesus Christ is truly present, pouring out his Spirit upon us. By his Spirit, the bread that we break and the cup that we bless share in our Lord's own body and blood. Through them he once offered our life to God; through them he now offers his life to us. As I receive the bread and the cup, remembering that Christ died even for me, I feed on him in my heart by faith with thanksgiving, and enter his risen life, so that his life becomes mine, and my life becomes his, to all eternity. 1 Cor. 11:23-26 "For I received from the Lord what I also handed on to you, that the Lord Jesus on the night when he was betrayed took a loaf of bread, and when he had given thanks, he broke it and said, 'This is my body that is for you. Do this in remembrance of me.' In the same way he took the cup also, after supper, saying, 'This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me.' For as often as you eat this bread and drink the cup, you proclaim the Lord's death until he comes." Mark 14:22-25 "While they were eating, he took a loaf of bread, and after blessing it he broke it, gave it to them, and said, 'Take; this is my body.' Then he took a cup, and after giving thanks he gave it to them, and all of them drank from it. He said to them, 'This is my blood of the covenant, which is poured out for many. Truly I tell you, I will never again drink of the fruit of the vine until that day when I drink it new in the kingdom of God.'" Question 79. Who may receive the Lord's Supper? All baptized Christians who rejoice in so great a gift, who confess their sins, and who draw near with faith intending to lead a new life, may receive the Lord's Supper. This includes baptized children who have expressed a desire to participate, and who have been instructed in the meaning of the sacrament in a way they can understand. Luke 13:29 "Then people will come from east and west, from north and south, and will eat in the kingdom of God." 1 Cor. 11:28 "Examine yourselves, and only then eat of the bread and drink of the cup." Phil. 4:4 "Rejoice in the Lord always; again I say, Rejoice." Question 80. What do you mean when you speak of "the forgiveness of sins"? That because of Jesus Christ, God no longer holds my sins against me. Christ alone is my righteousness and my life; Christ is my only hope. Grace alone, not my merits, is the basis on which God has forgiven me in him. Faith alone, not my works, is the means by which I receive Christ into my heart, and with him the forgiveness that makes me whole. Christ alone, grace alone, and faith alone bring the forgiveness I receive through the gospel. 1 Cor. 1:30 "Christ Jesus became for us wisdom from God, and righteousness and sanctification and redemption." 1 Tim. 1:1 "Paul, an apostle by the command of God our Savior and of Christ Jesus our hope." Rom. 11:6 "But if it is by grace, it is no longer on the basis of works, otherwise grace would no longer be grace." Eph. 2:8 "For by grace you have been saved through faith, and this is not your own doing; it is the gift of God." Rom. 5:15 "But the free gift is not like the trespass. For if the many died through the one man's trespass, much more surely have the grace of God and the free gift in the grace of the one man, Jesus Christ, abounded for the many." Rom. 4:16 "For this reason it depends on faith, in order that the promise may rest on grace and be guaranteed to all his descendants, not only to the adherents of the law but also to those who share the faith of Abraham." Rom. 3:28 "For we hold that a person is justified by faith apart from works prescribed by the law." Question 81. Does forgiveness mean that God condones sin? No. God does not cease to be God. Although God is merciful, God does not condone what God forgives. In the death and resurrection of Christ, God judges what God abhors—everything hostile to love—by abolishing it at the very roots. In this judgment the unexpected occurs: good is brought out of evil, hope out of hopelessness, and life out of death. God spares sinners, and turns them from enemies into friends. The uncompromising judgment of God is revealed in the suffering love of the cross. Hab. 1:13 "Your eyes are too pure to behold evil, and you cannot look on wrongdoing; why do you look on the treacherous, and are silent when the wicked swallow those more righteous than they?" Is. 59:15 "The Lord saw it, and it displeased him that there was no justice." Heb. 9:22 "Indeed, under the law almost everything is purified with blood, and without the shedding of blood there is no forgiveness of sins." Rom. 5:8-10 "But God proves his love for us in that while we still were sinners Christ died for us. Much more surely then, now that we have been justified by his blood, will we be saved through him from the wrath of God. For if while we were enemies, we were reconciled to God through the death of his Son, much more surely, having been reconciled, will we be saved by his life." 1 Chron. 16:33 "Then shall the trees of the forest sing for joy before the Lord, for he comes to judge the earth." Question 82. Does your forgiveness of those who have harmed you depend on their repentance? No. I am to forgive as I have been forgiven. The gospel is the astonishing good news that while we were yet sinners Christ died for us. Just as God's forgiveness of me is unconditional, and so precedes my confession of sin and repentance, so my forgiveness of those who have harmed me does not depend on their confessing and repenting of their sin. However, when I forgive the person who has done me harm, giving up any resentment or desire to retaliate, I do not condone the harm that was done or excuse the evil of the sin. Col. 3:13 "Just as the Lord has forgiven you, so you also must forgive." Mark 11:25 "Whenever you stand praying, forgive, if you have anything against anyone; so that your Father in heaven may also forgive you your trespasses." Col. 2:13 "When you were dead in trespasses and the uncircumcision of your flesh, God made you alive together with him, when he forgave us all our trespasses." Matt. 18:21-22 "Then Peter came and said to him, 'Lord, if another member of the church sins against me, how often should I forgive? As many as seven times?' Jesus said to him, 'Not seven times, but, I tell you, seventy-seven times.'" Heb. 12:14 "Pursue peace with everyone, and the holiness without which no one will see the Lord." Question 83. How can you forgive those who have really hurt you? I cannot love my enemies, I cannot pray for those who persecute me, I cannot even be ready to forgive those who have really hurt me, without the grace that comes from above. I cannot be conformed to the image of God's Son, apart from the power of God's Word and Spirit. Yet I am promised that I can do all things through Christ who strengthens me. Luke 6:27-28 "But I say to you that listen, Love your enemies, do good to those who hate you, bless those who curse you, pray for those who abuse you." James 1:17 "Every generous act of giving, with every perfect gift, is from above, coming down from the Father of lights, with whom there is no variation or shadow due to change." Rom. 8:29 "For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn within a large family." Phil. 4:13 "I can do all things through him who strengthens me." Question 84. What do you mean when you speak of "the resurrection of the body"? Because Christ lives, we will live also. The resurrection of the body celebrates our eternal value to God as living persons, each one with a unique and distinctive identity. Indeed, the living Savior who goes before us was once heard, seen and touched in person, after the discovery of his empty tomb. The resurrection of the body means hope for the whole person, because it is in the unity of body and soul, not in soul alone, that I belong in life and in death to my faithful Savior Jesus Christ. John 14:19 "In a little while the world will no longer see me, but you will see me; because I live, you also will live." John 11:25 "Jesus said to her, 'I am the resurrection and the life. Those who believe in me, even though they die, will live.'" Rom. 6:5 "For if we have been united with him in a death like his, we will certainly be united with him in a resurrection like his." 1 Cor. 15:21 "For since death came through a human being, the resurrection of the dead has also come through a human being." 1 Cor. 15:42 "So it is with the resurrection of the dead. What is sown is perishable, what is raised is imperishable." Col. 1:18 "He is the head of the body, the church; he is the beginning, the firstborn from the dead." Question 85. What is the nature of resurrection hope? Resurrection hope is a hope for the transformation of this world, not a hope for escape from it. It is the hope that evil in all its forms will be utterly eradicated, that past history will be redeemed, and that all the things that ever were will be made new. It is the hope of a new creation, a new heaven and a new earth, in which God is really honored as God, human beings are truly loving, and peace and justice reign on earth. Is. 11:6 "The wolf shall live with the lamb, the leopard shall lie down with the kid, the calf and the lion and the fatling together, and a little child shall lead them." Rev. 21:1 "Then I saw a new heaven and a new earth; for the first heaven and the first earth had passed away, and the sea was no more." Is. 65:17 "For I am about to create new heavens and a new earth; the former things shall not be remembered or come to mind." 2 Pet. 3:13 "But, in accordance with his promise, we wait for new heavens and a new earth, where righteousness is at home." 2 Cor. 5:17 "So if anyone is in Christ, there is a new creation: everything old has passed away; see, everything has become new!" Question 86. Does resurrection hope mean that we don't have to take action to relieve the suffering of this world? No. When the great hope is truly alive, small hopes arise even now for alleviating the sufferings of the present time. Reconciliation—with God, with one another, and with oneself—is the great hope God has given to the world. While we commit to God the needs of the whole world in our prayers, we also know that we are commissioned to be instruments of God's peace. When hostility, injustice and suffering are overcome here and now, we anticipate the end of all things—the life that God brings out of death, which is the meaning of resurrection hope. Ps. 27:13 "I believe that I shall see the goodness of the Lord in the land of the living." Ps. 33:20-22 "Our soul waits for the Lord; he is our help and shield. Our heart is glad in him, because we trust in his holy name. Let your steadfast love, O Lord, be upon us, even as we hope in you." Rom. 14:19 "Let us then pursue what makes for peace and for mutual upbuilding." Deut. 30:19 "I call heaven and earth to witness against you today that I have set before you life and death, blessings and curses. Choose life so that you and your descendants may live." Luke 1:78-79 "By the tender mercy of our God, the dawn from on high will break upon us." Question 87. What do you affirm when you speak of "the life everlasting"? That God does not will to be God without us, but instead grants to us creatures—fallen and mortal as we are—eternal life. Communion with Jesus Christ is eternal life itself. In him we were chosen before the foundation of the world. By him the eternal covenant with Israel was taken up, embodied, and fulfilled. To him we are joined by the Holy Spirit through faith, and adopted as children, the sons and daughters of God. Through him we are raised from death to new life. For him we shall live to all eternity. John 3:16 "For God so loved the world that he gave his only Son, so that everyone who believes in him may not perish but may have eternal life." John 6:54 "Those who eat my flesh and drink my blood have eternal life, and I will raise them up on the last day." John 17:3 "And this is eternal life, that they may know you, the only true God, and Jesus Christ whom you have sent." Rom. 6:22 "But now that you have been freed from sin and enslaved to God, the advantage you get is sanctification. The end is eternal life." Rom. 6:23 "For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord." 1 John 2:25 "And this is what he has promised us, eternal life." Matt. 25:34 "Then the king will say to those at his right hand, 'Come, you that are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world." Question 88. Won't heaven be a boring place? No. Heaven is our true home, a world of love. There the Spirit shall be poured out into every heart in perfect love. There the Father and the Son are united in the loving bond of the Spirit. There we shall be united with them and one another. There we shall at last see face to face what we now only glimpse as through a distant mirror. Our deepest, truest delights in this life are only a dim foreshadowing of the delights that await us in heaven. "You show me the path of life. In your presence there is fullness of joy; in your right hand are pleasures forevermore" (Ps. 16:11). John 14:2-3 "In my Father's house there are many dwelling places. If it were not so, would I have told you that I go to prepare a place for you? And if I go and prepare a place for you, I will come again and will take you to myself, so that where I am, there you may be also." Matt. 6:20 "But store up for yourselves treasures in heaven, where neither moth nor rust consumes and where thieves do not break in and steal."Matt. 8:11 "I tell you, many will come from east and west and will eat with Abraham and Isaac and Jacob in the kingdom of heaven." Col. 1:5 "because of the hope laid up for you in heaven. You have heard of this hope before in the word of the truth, the gospel." 1 Cor. 13:12 "For now we see in a mirror, dimly, but then we will see face to face. Now I know only in part; then I will know fully, even as I have been fully known." II. The Ten CommandmentsQuestion 89. What are the Ten Commandments? The Ten Commandments give a summary of God's law for our lives. They teach us how to live rightly with God and one another. Deut. 10:4 "Then he wrote on the tablets the same words as before, the ten commandments that the Lord had spoken to you on the mountain out of the fire on the day of the assembly; and the Lord gave them to me." Matt. 19:17 "And he said to him, 'Why do you ask me about what is good? There is only one who is good. If you wish to enter into life, keep the commandments.'" Question 90. Why did God give this law? After rescuing the people of Israel from their slavery in Egypt, God led them to Mount Sinai, where they received the law through Moses. It was the great charter of liberty for Israel, a people chosen to live in covenant with God and to serve as a light to the nations. It remains the charter of liberty for all who would love, know and serve the Lord today. Ex. 20:2 "I am the Lord your God, who brought you out of the land of Egypt, out of the house of slavery." Deut. 11:1 "You shall love the Lord your God, therefore, and keep his charge, his decrees, his ordinances, and his commandments always." Luke 1:74-75 "We, being rescued from the hands of our enemies, might serve him without fear, in holiness and righteousness before him all our days." Question 91. Why should you obey this law? Not to win God's love, for God already loves me. Not to earn my salvation, for Christ has earned it for me. Not to avoid being punished, for then I would obey out of fear. With gladness in my heart I should obey God's law out of gratitude, for God has blessed me by it and given it for my well-being. Ps. 118:1 "O give thanks to the Lord, for he is good; his steadfast love endures forever!" Col. 3:17 "And whatever you do, in word or deed, do everything in the name of the Lord Jesus, giving thanks to God the Father through him." Question 92. What are the uses of God's law? God's law has three uses. First, it shows me how grievously I fail to live according to God's will, driving me to pray for God's mercy. Second, it functions to restrain even the worst of sinners through the fear of punishment. Finally, it teaches me how to live a life which bears witness to the gospel, and spurs me on to do so. Rom. 3:20 "For 'no human being will be justified in his sight' by deeds prescribed by the law, for through the law comes the knowledge of sin." ?Rom. 7:7 "What then should we say? That the law is sin? By no means! Yet, if it had not been for the law, I would not have known sin. I would not have known what it is to covet if the law had not said, 'You shall not covet.'" Prov. 6:23 "For the commandment is a lamp and the teaching a light, and the reproofs of discipline are the way of life." Question 93. What is the first commandment? "You shall have no other gods before me" (Ex. 20:3; Deut. 5:7). Deut. 26:17 "Today you have obtained the Lord's agreement: to be your God; and for you to walk in his ways, to keep his statutes, his commandments, and his ordinances, and to obey him." Matt. 4:10 "Jesus said to him, 'Away with you, Satan! for it is written, 'Worship the Lord your God, and serve only him.'" Question 94. What do you learn from this commandment? No loyalty comes before my loyalty to God. I should worship and serve only God, expect all good from God alone, and love, fear and honor God with all my heart. Matt. 6:24 "No one can serve two masters; for a slave will either hate the one and love the other, or be devoted to the one and despise the other. You cannot serve God and wealth." Deut. 6:5 "You shall love the Lord your God with all your heart, and with all your soul, and with all your might." Prov. 9:10 "The fear of the Lord is the beginning of wisdom, and the knowledge of the Holy One is insight." Matt. 10:37 "Whoever loves father or mother more than me is not worthy of me; and whoever loves son or daughter more than me is not worthy of me." Question 95. What is the second commandment? "You shall not make for yourself an idol" (Ex. 20:4; Deut. 5:8). Question 96. What do you learn from this commandment? First, when I treat anything other than God as though it were God, I practice idolatry. Second, when I assume that my own interests are more important than anything else, I make them into idols, and in effect make an idol of myself. Deut. 6:14 "Do not follow other gods, any of the gods of the peoples who are all around you." 1 John 5:21 "Little children, keep yourselves from idols." Ex. 34:14 "For you shall worship no other god, because the Lord, whose name is Jealous, is a jealous God." 1 Chron. 16:26 "For all the gods of the peoples are idols, but the Lord made the heavens." Rom. 1:22-23 "Claiming to be wise, they became fools; and they exchanged the glory of the immortal God for images resembling a mortal human being or birds or four-footed animals or reptiles." Phil. 2:4 "Let each of you look not to your own interests, but to the interests of others." Question 97. What is the third commandment? "You shall not make wrongful use of the name of the Lord your God" (Ex. 20:7; Deut. 5:11). Question 98. What do you learn from this commandment? I should use God's name with reverence and awe. God's name is taken in vain when used to support wrong. It is insulted when used carelessly, as in a curse or a pious cliché. Ps. 29:2 "Ascribe to the Lord the glory of his name; worship the Lord in holy splendor." Rev. 15:3-4 "Great and amazing are your deeds, Lord God the Almighty! Just and true are your ways, King of the nations! Lord, who will not fear and glorify your name?" Ps. 138:2 "I bow down toward your holy temple and give thanks to your name for your steadfast love and your faithfulness; for you have exalted your name and your word above everything." Eph. 4:29 "Let no evil talk come out of your mouths, but only what is useful for building up, as there is need, so that your words may give grace to those who hear." Ps. 103:1-2 "Bless the Lord, O my soul, and all that is within me, bless his holy name. Bless the Lord, O my soul, and do not forget all his benefits." Question 99. What is the fourth commandment? "Remember the Sabbath Day, and keep it holy" (Ex. 20:8; Deut. 5:12). Question 100. What do you learn from this commandment? God requires a special day to be set apart so that worship can be at the center of my life. It is right to honor God with thanks and praise, and to hear and receive God's Word, so that I may have it in my heart, and on my lips, and put it into practice in my life. Rom. 10:8 "But what does it say? "The word is near you, on your lips and in your heart." Deut. 5:12 "Observe the sabbath day and keep it holy, as the Lord your God commanded you." Gen. 2:3 "So God blessed the seventh day and hallowed it, because on it God rested from all the work that he had done in creation." Lev. 23:3 "Six days shall work be done; but the seventh day is a sabbath of complete rest, a holy convocation; you shall do no work: it is a sabbath to the Lord throughout your settlements." Acts 2:42,46 "They devoted themselves to the apostles' teaching and fellowship, to the breaking of bread and the prayers. Day by day, as they spent much time together in the temple, they broke bread at home and ate their food with glad and generous hearts." Question 101. Why set aside one day a week as a day of rest? First, working people should not be taken advantage of by their employers (Deut. 5:14). My job should not be my tyrant, for my life is more than my work. Second, God requires me to put time aside for the regular study of Holy Scripture and for prayer, not only by myself but also with others, not least those in my own household. Deut. 5:14 "But the seventh day is a sabbath to the Lord your God; you shall not do any work—you, or your son or your daughter, or your male or female slave, or your ox or your donkey, or any of your livestock, or the resident alien in your towns, so that your male and female slave may rest as well as you." Ex. 31:17 "It is a sign forever between me and the people of Israel that in six days the Lord made heaven and earth, and on the seventh day he rested, and was refreshed." Question 102. Why do we Christians usually gather on the first day of the week? In worshipping together on the first day of the week, we celebrate our Lord's resurrection, so that the new life Christ brought us might begin to fill our whole lives. Mark 16:2 "And very early on the first day of the week, when the sun had risen, they went to the tomb." Acts 20:7 "On the first day of the week, when we met to break bread, Paul was holding a discussion with them; since he intended to leave the next day, he continued speaking until midnight." Acts 4:33 "With great power the apostles gave their testimony to the resurrection of the Lord Jesus, and great grace was upon them all." Question 103. What is the best summary of the first four commandments? These teach me how to live rightly with God. Jesus summed them up with the commandment he called the first and greatest: "You shall love the Lord your God with all your heart, and with all your soul, and with all your mind" (Matt. 22:37; Deut. 6:5). Question 104. What is the fifth commandment? "Honor your father and your mother" (Ex. 20:12; Deut. 5:16). Question 105. What do you learn from this commandment? Though I owe reverence to God alone, I owe genuine respect to my parents, both my mother and father. God wills me to listen to them, be thankful for the benefits I receive from them, and be considerate of their needs, especially in old age. Eph. 5:21 "Be subject to one another out of reverence for Christ." Rom. 12:10 "Love one another with mutual affection; outdo one another in showing honor." Eph. 6:2 "Honor your father and mother—this is the first commandment with a promise." Prov. 1:8 "Hear, my child, your father's instruction, and do not reject your mother's teaching." Lev. 19:32 "You shall rise before the aged, and defer to the old; and you shall fear your God: I am the Lord." Luke 2:51 "Then [Jesus] went down with them and came to Nazareth, and was obedient to them. His mother treasured all these things in her heart." Question 106. Are there limits to your obligation to obey them? Yes. No mere human being is God. Blind obedience is not required, for everything should be tested by loyalty and obedience to God. When it seems as though I should not obey, I should always be alert to possible self-deception on my part, and should pray that we may all walk in the truth of God's will. 1 Pet. 2:17 "Honor everyone. Love the family of believers. Fear God. Honor the emperor." Acts 5:29 "Peter and the apostles answered, 'We must obey God rather than any human authority.'" Question 107. What is the sixth commandment? "You shall not murder" (Ex. 20:13; Deut. 5:17). Question 108. What do you learn from this commandment? God forbids anything that harms my neighbor unfairly. Murder or injury can be done not only by direct violence but also by an angry word or a clever plan, and not only by an individual but also by unjust social institutions. I should honor every human being, including my enemy, as a person made in God's image. 1 John 3:15 "All who hate a brother or sister are murderers, and you know that murderers do not have eternal life abiding in them." Prov. 24:17 "Do not rejoice when your enemies fall, and do not let your heart be glad when they stumble." Rom. 12:19-20 "Beloved, never avenge yourselves, but leave room for the wrath of God; for it is written, 'Vengeance is mine, I will repay, says the Lord.' No, 'if your enemies are hungry, feed them; if they are thirsty, give them something to drink; for by doing this you will heap burning coals on their heads.'" Col. 3:12-13 "As God's chosen ones, holy and beloved, clothe yourselves with compassion, kindness, humility, meekness, and patience. Bear with one another and, if anyone has a complaint against another, forgive each other; just as the Lord has forgiven you, so you also must forgive." Matt. 5:21-22 "You have heard that it was said to those of ancient times, 'You shall not murder'; and 'whoever murders shall be liable to judgment.' But I say to you that if you are angry with a brother or sister, you will be liable to judgment; and if you insult a brother or sister, you will be liable to the council; and if you say, 'You fool,' you will be liable to the hell of fire." Matt. 26:52 "Then Jesus said to him, 'Put your sword back into its place; for all who take the sword will perish by the sword.'" Question 109. What is the seventh commandment? "You shall not commit adultery" (Ex. 20:14; Deut. 5:18). Question 110. What do you learn from this commandment? God requires fidelity and purity in sexual relations. Since love is God's great gift, God expects me not to corrupt it, or confuse it with momentary desire or the selfish fulfillment of my own pleasures. God forbids all sexual immorality, whether in married or in single life. Eph. 5:3 "But fornication and impurity of any kind, or greed, must not even be mentioned among you, as is proper among saints." Matt. 5:27-29 "You have heard that it was said, 'You shall not commit adultery.' But I say to you that everyone who looks at a woman with lust has already committed adultery with her in his heart. If your right eye causes you to sin, tear it out and throw it away; it is better for you to lose one of your members than for your whole body to be thrown into hell." Heb. 13:4 "Let marriage be held in honor by all, and let the marriage bed be kept undefiled; for God will judge fornicators and adulterers." 1 Thess. 4:3-4 "For this is the will of God, your sanctification: that you abstain from fornication; that each one of you know how to control your own body in holiness and honor." Question 111. What is the eighth commandment? "You shall not steal" (Ex. 20:15; Deut. 5:19). Question 112. What do you learn from this commandment? God forbids all theft and robbery, including schemes, tricks or systems that unjustly take what belongs to someone else. God requires me not to be driven by greed, not to misuse or waste the gifts I have been given, and not to distrust the promise that God will supply my needs. Job 20:19-20 "For they have crushed and abandoned the poor, they have seized a house that they did not build. They knew no quiet in their bellies; in their greed they let nothing escape." Jer. 22:13 "Woe to him who builds his house by unrighteousness, and his upper rooms by injustice; who makes his neighbors work for nothing, and does not give them their wages." Prov. 18.9 "One who is slack in work is close kin to a vandal." 1 Tim. 6:9-10 "But those who want to be rich fall into temptation and are trapped by many senseless and harmful desires that plunge people into ruin and destruction." 1 John 3:17 "How does God's love abide in anyone who has the world's goods and sees a brother or sister in need and yet refuses help?" Luke 12:15 "And he said to them, 'Take care! Be on your guard against all kinds of greed; for one's life does not consist in the abundance of possessions.'" Phil. 4:19 "And my God will fully satisfy every need of yours according to his riches in glory in Christ Jesus." Question 113. What is the ninth commandment? "You shall not bear false witness against your neighbor" (Ex. 20:16; Deut. 5:20). Question 114. What do you learn from this commandment? God forbids me to damage the honor or reputation of my neighbor. I should not say false things against anyone for the sake of money, favor or friendship, for the sake of revenge, or for any other reason. God requires me to speak the truth, to speak well of my neighbor when I can, and to view the faults of my neighbor with tolerance when I cannot. Zech. 8:16-17 "These are the things that you shall do: Speak the truth to one another, render in your gates judgments that are true and make for peace, do not devise evil in your hearts against one another, and love no false oath; for all these are things that I hate, says the Lord." 1 Pet. 3:16 "Yet do it with gentleness and reverence. Keep your conscience clear, so that, when you are maligned, those who abuse you for your good conduct in Christ may be put to shame." Prov. 14:5 "A faithful witness does not lie, but a false witness breathes out lies." James 4:11 "Do not speak evil against one another, brothers and sisters. Whoever speaks evil against another or judges another, speaks evil against the law and judges the law; but if you judge the law, you are not a doer of the law but a judge." 1 Pet. 4:8 "Above all, maintain constant love for one another, for love covers a multitude of sins." Question 115. Does this commandment forbid racism and other forms of negative stereotyping? Yes. In forbidding false witness against my neighbor, God forbids me to be prejudiced against people who belong to any vulnerable, different or disfavored social group. Jews, women, homosexuals, racial and ethnic minorities, and national enemies are among those who have suffered terribly from being subjected to the slurs of social prejudice. Negative stereotyping is a form of falsehood that invites actions of humiliation, abuse, and violence as forbidden by the commandment against murder. Rom. 3:13, 15 "Their throats are opened graves; they use their tongues to deceive. The venom of vipers is under their lips. . . . Their feet are swift to shed blood." Prov. 31:8-9 "Speak out for those who cannot speak, for the rights of all the destitute. Speak out, judge righteously, defend the rights of the poor and needy." Matt. 7:1-2 "Do not judge, so that you may not be judged. For with the judgment you make you will be judged, and the measure you give will be the measure you get." Question 116. What is the tenth commandment? "You shall not covet what is your neighbor's" (Ex. 20:17; Deut. 5:21). Question 117. What do you learn from this commandment? My whole heart should belong to God alone, not to money or the things of this world. "Coveting" means desiring something wrongfully. I should not resent the good fortune or success of my neighbor or allow envy to corrupt my heart. Heb. 13:5 "Keep your lives free from the love of money, and be content with what you have; for he has said, 'I will never leave you or forsake you.'" Gal. 5:26 "Let us not become conceited, competing against one another, envying one another." Question 118. What is the best summary of the last six commandments? These teach me how to live rightly with my neighbor. Jesus summed them up with the commandment which is like the greatest one about loving God: "You shall love your neighbor as yourself" (Matt. 22:39; Lev. 19:18). Question 119. Can you obey these commandments perfectly? No. I am at once a forgiven sinner and a forgiven sinner. As a sinner without excuse, I fail to obey these commandments as God requires. "For whoever keeps the whole law but fails in one point has become accountable for all of it" (James 2:10). I should not adjust the law to my failures, nor reduce my failures before God. Yet there is more grace in God than sin in me. While I should not cease to pray to God for mercy, I can be confident that God is forgiving and that I will be set free from all my sins. By grace I can confess my sins, repent of them, and grow in love and knowledge day by day. Ps. 14:3 "They have all gone astray, they are all alike perverse; there is no one who does good, no, not one." Eph. 2:8 "For by grace you have been saved through faith, and this is not your own doing; it is the gift of God." Ps. 130:3-4 "If you, O Lord, should mark iniquities, Lord, who could stand? But there is forgiveness with you, so that you may be revered." Col. 1:13-14 "He has rescued us from the power of darkness and transferred us into the kingdom of his beloved Son, in whom we have redemption, the forgiveness of sins." 1 John 1:8 "If we say that we have no sin, we deceive ourselves, and the truth is not in us." III. The Lord's PrayerQuestion 120. What is prayer? Prayer means calling upon God whose Spirit is always present with us. In prayer we approach God with reverence, confidence and humility. Prayer involves both addressing God in praise, confession, thanksgiving, and supplication, and listening for God's word within our hearts. When we adore God, we are filled with wonder, love and praise before God's heavenly glory, not least when we find it hidden in the cross of Golgotha. When confessing our guilt to God, we ask for forgiveness with humble and sorry hearts, remembering that God is gracious as well as holy. When giving thanks to God, we acknowledge God's great goodness, rejoicing in God for all that is so wonderfully provided for us. Finally, when calling upon God to hear our requests, we affirm that God draws near in every need and sorrow of life, and ask God to do so again. Ps. 48.1 "Great is the Lord and greatly to be praised." Ps. 96:8-9 "Ascribe to the Lord the glory due his name; bring an offering, and come into his courts. Worship the Lord in holy splendor; tremble before him, all the earth." James 5:16 "Therefore confess your sins to one another, and pray for one another, so that you may be healed. The prayer of the righteous is powerful and effective." 1 John 1:9 "If we confess our sins, he who is faithful and just will forgive us our sins and cleanse us from all unrighteousness." Ps. 107:8 "Let them thank the Lord for his steadfast love, for his wonderful works to humankind." Ps. 75:1 "We give thanks to you, O God; we give thanks; your name is near. People tell of your wondrous deeds." Ps. 50:15 "Call on me in the day of trouble; I will deliver you, and you shall glorify me." Ps. 145:18 "The Lord is near to all who call on him, to all who call on him in truth." Eph. 6:18 "Pray in the Spirit at all times in every prayer and supplication. To that end keep alert and always persevere in supplication for all the saints." Question 121. What is the purpose of prayer? Prayer brings us into communion with God. The more our lives are rooted in prayer, the more we sense how wonderful God is in grace, purity, majesty and love. Prayer means offering our lives completely to God, submitting ourselves to God's will, and waiting faithfully for God's grace. Through prayer God frees us from anxiety, equips us for service, and deepens our faith. Ps. 62:8 "Trust in him at all times, O people; pour out your heart before him; God is a refuge for us." Ps. 139:1 "O Lord, you have searched me and known me." Phil. 4:6 "Do not worry about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God." Matt. 7:7-8 "Ask, and it will be given you; search, and you will find; knock, and the door will be opened for you. For everyone who asks receives, and everyone who searches finds, and for everyone who knocks, the door will be opened." Question 122. How does God respond to our prayers? God takes all our prayers into account, weighing them with divine wisdom, and responding to them by a perfect will. Although for the time being God's answers may seem beyond our understanding, or sometimes even bitter, we know nonetheless that they are always determined by the grace of our Lord Jesus Christ. God answers our prayers, particularly for temporal blessings, only in ways that are compatible with the larger purposes of God's glory and our salvation. Communion with God is finally the answer within the answers to all our prayers. 1 John 5:14 "This is the boldness we have in him, that if we ask anything according to his will, he hears us." James 1:17 "Every generous act of giving, with every perfect gift, is from above, coming down from the Father of lights, with whom there is no variation or shadow due to change." Matt. 6:33 "Strive first for the kingdom of God and his righteousness, and all these things will be given to you as well." Question 123. What encourages us to pray each day? The God who has adopted us as children is the God who encourages and commands us to pray. When we pray, we respond with love to that greater love which meets us from above. Before we enter into prayer, God is ready to grant all that we need. We may turn to God with confidence each day, not because we are worthy, but simply because of God's grace. By praying we acknowledge that we depend on grace for all that is good, beautiful, life-giving and true. Is. 65:24 "Before they call I will answer, while they are yet speaking I will hear." Luke 11:12-13 "If the child asks for an egg, will he give a scorpion? If you then, who are evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit to those who ask him!" v Phil. 4:8 "Finally, beloved, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is pleasing, whatever is commendable, if there is any excellence and if there is anything worthy of praise, think about these things." Eph. 3:20-21 "Now to him who by the power at work within us is able to accomplish abundantly far more than all we can ask or imagine, to him be glory in the church and in Christ Jesus to all generations, forever and ever. Amen." Question 124. What prayer serves as our rule or pattern? Our rule or pattern is found in the Lord's Prayer, which Jesus taught to his disciples: Our Father in heaven,?hallowed be your name,?your kingdom come,?your will be done,?on earth as in heaven.?Give us today our daily bread. ?Forgive us our sins ?as we forgive those who sin against us. ?Save us from the time of trial ?and deliver us from evil. ?For the kingdom, the power and the glory are yours ?now and for ever. Amen. These words express everything that we may desire and expect from God. Question 125. What is the design of the Lord's Prayer? The Lord's Prayer falls into two parts, preceded by an opening address, and concluded by a "doxology" or word of praise. Each part consists of three petitions. The first part concerns God's glory; the second part, our salvation. The first part involves our love for God; the second part, God's love for us. The petitions in part one will not be fulfilled perfectly until the life to come; those in part two relate more directly to our present needs here and now. Question 126. What is meant by addressing God as "Our Father in heaven"? By addressing God as "our Father," we draw near with childlike reverence, and place ourselves securely in God's hands. Although God is certainly everywhere, God is said to exist and dwell "in heaven." For while God is free to enter into the closest relationship with the creature, God does not belong to the order of created beings. "Heaven" is the seat of divine authority, the place from which God reigns in glory and brings salvation to earth. Our opening address expresses our confidence that we rest securely in God's intimate care, and that nothing on earth lies beyond the reach of God's grace. Rom. 8:15 "For you did not receive a spirit of slavery to fall back into fear, but you have received a spirit of adoption. When we cry, 'Abba! Father!'" Jer. 23:23-24 "Am I a God near by, says the Lord, and not a God far off? Who can hide in secret places so that I cannot see them? says the Lord. Do I not fill heaven and earth? says the Lord." Acts 17:24-25 "The God who made the world and everything in it, he who is Lord of heaven and earth, does not live in shrines made by human hands." Question 127. What is meant by the first petition, "Hallowed be your name"? This petition is placed first, because it comprehends the goal and purpose of the whole prayer. The glory of God's name is the highest concern in all that we pray and do. God's "name" stands for God's being as well as for God's attributes and works. When we pray for this name to be "hallowed," we ask that we and all others will know and glorify God as God really is, and that all things will be so ordered that they serve God truly for God's sake. Jer. 9:23-24 "Thus says the Lord: Do not let the wise boast in their wisdom, do not let the mighty boast in their might, do not let the wealthy boast in their wealth; but let those who boast boast in this, that they understand and know me, that I am the Lord; I act with steadfast love, justice, and righteousness in the earth, for in these things I delight, says the Lord." Rom. 11:36 "For from him and through him and to him are all things. To him be the glory forever. Amen." Ps. 115:1 "Not to us, O Lord, not to us, but to your name give glory, for the sake of your steadfast love and your faithfulness." Question 128. What is meant by the second petition, "Your kingdom come"? We are asking God to come and rule among us through faith, love and justice—and not through any one of them without the others. We pray for both the church and the world, that God will rule in our hearts through faith, in our personal relationships through love, and in our institutional affairs through justice. We ask especially that the gospel will not be withheld from us, but rightly preached and received. We pray that the church will be upheld and increase, particularly when in distress; and that all the world will more and more submit to God's reign, until that day when crying and pain are no more, and we live forever with God in perfect peace. Ps. 68:1 "Let God rise up, let his enemies be scattered; let those who hate him flee before him." 2 Thess. 3:1 "Finally, brothers and sisters, pray for us, so that the word of the Lord may spread rapidly and be glorified everywhere, just as it is among you." Rev. 22:20 "The one who testifies to these things says, 'Surely I am coming soon.' Amen. Come, Lord Jesus!" Rom. 8:22-24 "We know that the whole creation has been groaning in labor pains until now; and not only the creation, but we ourselves, who have the first fruits of the Spirit, groan inwardly while we wait for adoption, the redemption of our bodies. For in hope we were saved. Now hope that is seen is not hope. For who hopes for what is seen?" 1 Cor. 15:20,28 "Christ has been raised from the dead, the first fruits of those who have died. When all things are subjected to him, then the Son himself will also be subjected to the one who put all things in subjection under him, so that God may be all in all." Question 129. What is meant by the third petition, "Your will be done, on earth as in heaven"? Of course, God's will is always done, and will surely come to pass, whether we desire it or not. But the phrase "on earth as in heaven" means that we ask for the grace to do God's will on earth in the way that it is done in heaven—gladly and from the heart. We thus ask that all opposition to God's will might be removed from the earth, and especially from our own hearts. We ask for the freedom to conform our desires and deeds more fully to God's, so that we might be completely delivered from our sin. We yield ourselves, in life and in death, to God's will. Ps. 119:34-36 "Give me understanding, that I may keep your law and observe it with my whole heart. Lead me in the path of your commandments, for I delight in it. Turn my heart to your decrees, and not to selfish gain." Ps. 103:20,22 "Bless the Lord, O you his angels, you mighty ones who do his bidding, obedient to his spoken word. Bless the Lord, all his works, in all places of his dominion. Bless the Lord, O my soul." Luke 22:42 "Father, if you are willing, remove this cup from me; yet, not my will but yours be done." Rom. 12:2 "Do not be conformed to this world, but be transformed by the renewing of your minds, so that you may discern what is the will of God—what is good and acceptable and perfect." Question 130. What is meant by the fourth petition, "Give us today our daily bread"? We ask God to provide for all our needs, for we know that God, who cares for us in every area of our life, has promised us temporal as well as spiritual blessings. God commands us to pray each day for all that we need and no more, so that we will learn to rely completely on God. We pray that we will use what we are given wisely, remembering especially the poor and the needy. Along with every living creature we look to God, the source of all generosity, to bless us and nourish us, according to the divine good pleasure. Prov. 30:8 "Remove far from me falsehood and lying; give me neither poverty nor riches; feed me with the food that I need." Ps. 90:17 "Let the favor of the Lord our God be upon us, and prosper for us the work of our hands—O prosper the work of our hands!"Ps. 55:22 "Cast your burden on the Lord, and he will sustain you; he will never permit the righteous to be moved." Ps. 72:4 "May he defend the cause of the poor of the people, give deliverance to the needy, and crush the oppressor." Ps. 104:27-28 "These all look to you to give them their food in due season; when you give to them, they gather it up; when you open your hand, they are filled with good things." Question 131. What is meant by the fifth petition, "Forgive us our sins as we forgive those who sin against us"? We pray that a new and right spirit will be put within us. We ask for the grace to treat others, especially those who harm us, with the same mercy that we have received from God. We remember that not one day goes by when we do not need to turn humbly to God for our own forgiveness. We know that our reception of this forgiveness can be blocked by our unwillingness to forgive others. We ask that we will not delight in doing evil, nor in avenging any wrong, but that we will survive all cruelty without bitterness, and overcome evil with good, so that our hearts will be knit together with the mercy and forgiveness of God. Matt. 18:33 "Should you not have had mercy on your fellow slave, as I had mercy on you?" Matt. 6:14-15 "For if you forgive others their trespasses, your heavenly Father will also forgive you; but if you do not forgive others, neither will your Father forgive your trespasses." Ps. 51:10 "Create in me a clean heart, O God, and put a new and right spirit within me." 1 John 2:1-2 "My little children, I am writing these things to you so that you may not sin. But if anyone does sin, we have an advocate with the Father, Jesus Christ the righteous; and he is the atoning sacrifice for our sins, and not for ours only but also for the sins of the whole world." Question 132. What is meant by the final petition, "Save us from the time of trial and deliver us from evil"? We ask God to protect us from our own worst impulses and from all external powers of destruction in the world. We ask that we might not yield to despair in the face of seemingly hopeless circumstances. We pray for the grace to remember and believe, despite our unbelief, that no matter how bleak the world may sometimes seem, there is nonetheless a depth of love which is deeper than our despair, and that this love—which delivered Israel from slavery in Egypt and raised our Lord Jesus from the dead—will finally swallow up forever all that would now seem to defeat it. 2 Cor. 4:8 "We are afflicted in every way, but not crushed; perplexed, but not driven to despair." Eph. 3:19 "To know the love of Christ that surpasses knowledge, so that you may be filled with all the fullness of God." Matt. 26:41 "Stay awake and pray that you may not come into the time of trial; the spirit indeed is willing, but the flesh is weak." Question 133. What is meant by the closing doxology, "For the kingdom, the power and the glory are yours now and for ever"? We give God thanks and praise for the kingdom more powerful than all enemies, for the power perfected in the weakness of love, and for the glory that includes our well-being and that of the whole creation, both now and to all eternity. We give thanks and praise to God as made known through Christ our Lord. Rev. 5:12 "Singing with full voice, 'Worthy is the Lamb that was slaughtered to receive power and wealth and wisdom and might and honor and glory and blessing!'" Rev. 4:11 "You are worthy, our Lord and God, to receive glory and honor and power, for you created all things, and by your will they existed and were created." 1 Chron. 29:11,13 "Yours, O Lord, are the greatness, the power, the glory, the victory, and the majesty; for all that is in the heavens and on the earth is yours; yours is the kingdom, O Lord, and you are exalted as head above all. And now, our God, we give thanks to you and praise your glorious name." Question 134. What is meant by the word, "Amen"? "Amen" means "so be it" or "let it be so." It expresses our complete confidence in the triune God, the God of the covenant with Israel as fulfilled through our Lord Jesus Christ, who makes no promise that will not be kept, and whose steadfast love and mercy endures forever. Rev. 22:20 "The one who testifies to these things says, 'Surely I am coming soon.' Amen. Come, Lord Jesus!" 2 Cor. 1:20 "For in him every one of God's promises is a 'Yes.' For this reason it is through him that we say the 'Amen,' to the glory of God." 2 Tim. 2:13 "If we are faithless, he remains faithful—for he cannot deny himself." Copyright ?1998 Presbyterian Church (U.S.A.). All rights Reserved.?About this testimonyThis Study Catechism was authorized in 1998 by the 210th General Assembly of the Presbyterian Church (U.S.A.). It has been read and studied widely in the United Church of Christ as a contemporary faith testimony by a partner church that shares with us the tradition of Reformed Christianity. To read other authorized versions (a "First Catechism" for children and a Study Catechism for Confirmation), please visit the PCUSA website.U.S. Mennonite BrethrenGroup idUSMBGroup nameU.S. Mennonite Brethren aka US Conference of Mennonite Brethren ChurchesTraditionAnabaptist MennoniteWikipedia OriginIn communion withWebsite Source of creedal statement 6 December 2013 6 December 2013 6 December 2013 6 December 2013Additional church documentsThe 12 Principles of AnabaptismBasic Principles of Anabaptist BeliefWe do well to call ourselves back to the basics even as we acknowledge that Anabaptists do not possess a corner on the truth. Clearly, on certain emphases others can teach us much. We, in turn, present our Anabaptist understanding, which encompasses 12 key principles. 1. A high view of the Bible.While not worshipping the Bible itself, for that would be bibliolatry, Anabaptists accept "the Scriptures as the authoritative Word of God, and through the Holy Spirit…the infallible guide to lead men to faith in Christ and to guide them in the life of Christian discipleship." Anabaptists insist that Christians must always be guided by the Word, which is to be collectively discerned, and by the Spirit. 2. Emphasis on the New Testament.Since Christ is God's supreme revelation, Anabaptists make a clear functional distinction between the equally inspired Old and New Testaments. We see an old and a new covenant. We read the Old from the perspective of the New and see the New as the fulfillment of the Old. Where the two differ, the New prevails, and thus Anabaptist ethics are derived primarily from the New Testament.3. Emphasis on Jesus as central to all else.Anabaptists derive their Christology directly from the Word and emphasize a deep commitment to take Jesus seriously in all of life. Such a view runs counter to notions that the commands of Jesus are too difficult for ordinary believers or that Jesus' significance lies almost entirely in providing heavenly salvation. Rather, salvation of the soul is part of a larger transformation.4. The necessity of a believers' church.Anabaptists believe that Christian conversion, while not necessarily sudden and traumatic, always involves a conscious decision. "Unless a person is born again, he cannot see the kingdom of God." Believing that an infant can have no conscious, intelligent faith in Christ, Anabaptists baptize only those who have come to a personal, living faith. Voluntary baptism, together with a commitment to walk in the full newness of life and to strive for purity in the church, constitutes the basis of church membership.5. The importance of discipleship.Becoming a Christian involves not only belief in Christ but also discipleship. Faith is expressed in holy living. In Christ, salvation and ethics come together. Not only are we to be saved through Christ, but we are also to follow him daily in obedient living. Thus, for example, Anabaptists from the beginning renounced the oath. They determined to speak truth. "For them there could be no gradations of truth-telling." Anabaptists continue to teach that salvation makes us followers of Jesus Christ and that he is the model for the way we are to live.6. Insistence on a church without classes or divisions.The church, the body of Christ, has only one head. While acknowledging functional diversity, Anabaptist believers set aside all racial, ethnic, class and sex distinctions because these are subsumed in the unity and equality of the body.7. Belief in the church as a covenant community.Corporate worship, mutual aid, fellowship and mutual accountability characterize this community. An individualistic or self centered Anabaptism is a contradiction in terms.8. Separation from the world.The community of the transformed belongs to the kingdom of God. It functions in the world but is radically separate from the world. The faithful pilgrim church sees the sinful world as an alien environment with thoroughly different ethics and goals. This principle includes separation of church and state. Therefore, Anabaptists reject all forms of civil religion, be it the traditional corpus Christianum or more recently developed forms of Christian nationalism.9. The church as a visible counterculture.As a united fellowship of believers every Anabaptist congregation models an alternate community. Such a covenant community functions as an authentic counterculture.10. Belief that the gospel includes a commitment to the way of peace modelled by the Prince of Peace.Here Anabaptists differ from many other Christians. Anabaptists believe that the peace position is not optional, not marginal, and not related mainly to the military. On the basis of Scripture, Anabaptists renounce violence in human relationships. We see peace and reconciliation - the way of love - as being at the heart of the Christian gospel. God gave his followers this ethic not as a point to ponder, but as a command to obey. It was costly for Jesus and it may also be costly for his followers. The way of peace is a way of life.11. Commitment to servanthood.Just as Christ came to be a servant to all, so Christians should also serve one another and others in the name of Christ. Thus, separation from a sinful world is balanced by a witness of practical assistance to a needy and hurting society.12. Insistence on the church as a missionary church.Anabaptists believe that Christ has commissioned the church to go into all the world and all of society and to make disciples of all people, baptizing them and teaching them to observe his commandments. The evangelistic imperative is given to all believers.These principles constitute the essence of Anabaptism. While each emphasis can be found elsewhere, the combination of all twelve constitutes the uniqueness of Anabaptism.The Protestant Reformation had not gone far enough. The early Anabaptists, while diverse and far from perfect, committed themselves to nothing less than the restoration of the New Testament church. We, their heirs, have the privilege of reemphasizing these twelve principles, in word and deed, here and now.What We Believe Our understanding of God comes from the Bible.? We believe that Jesus calls the people of the church to live in community (being), to serve God and others (doing), and to communicate to the world that God reigns over everything (telling). ?Our Mennonite Brethren beliefs can be condensed into those three ideas.?MB’s seek to think and live biblically.? We commit to believing, studying, and obeying the Bible as our trustworthy and final authority.? (2 Timothy 3:15-17; 2 Peter 1:19-21).? Our confession of faith is a statement about what we believe the Bible has to say about living in our world today.? As a biblical people, we commit to resolving questions about God and how we are to live by asking, “What does the Bible say?” and “How do we apply Scripture so that it guides how we live in today’s world?”?We seek to allow the Bible itself to guide us in our understanding of God.? We believe we should always go to the Scriptures for answers to questions about God, rather than to human systems such as systematic, Evangelical or Anabaptist theologies.? These may not accurately or adequately reflect a biblical theology.? We seek to avoid using any single verse in a way that puts it above the rest of what the Bible says about a particular issue.? That is called proof-texting and can distort what the Bible means to say.? ?At the same time, we recognize the priority of Jesus’ teaching.? When we read the Bible, we use Christ’s teachings as the first “lens” for reading other scriptures.? We want to know what Jesus said or taught about something, believing that, as God in human form, we should look to Him first for a correct understanding of Scripture.? Our progression is to read the Gospels through the lens of the Sermon on the Mount, the rest of the New Testament through the lens of the Gospels, and the Old Testament through the lens of the New Testament.? ?Our desire is to follow the pattern of the early church in answering questions about their faith.? As those early Christians discerned God’s will together at the Jerusalem Council in Acts 15, we gather to study God’s Word together and discern his will for us in our modern world.? We don’t interpret the Bible in isolation.? We do it within the community of faith.? The early church gathered together and evaluated the apostolic testimony of Paul, Barnabas and Peter; so we gather together to discern the biblical text and how its authority guides our lives.? We try to interpret the Bible in this way within a world-wide community of faith guided by the Holy Spirit.? ?Though our primary authority for faith and life is the Bible, we have also been influenced by a number of different faithful Christ followers.? When our church formed in 1860, the first members expressed their agreement with Menno Simons, a pastor and Christ follower of the 16th century.? They were also influenced by the Lutheran pietist movement with its emphasis on (1) group Bible study, (2) warm Spirit-filled faith growing out of personal conversion, (3) thoughtful spirituality nurtured by disciplined Bible study, and (4) a desire and commitment to tell others about Jesus, his good news of salvation and peace with God.? MB’s were also open to influences from the larger evangelical church, especially Baptists who encouraged world missions and helped the young MB church develop its congregational polity.? This openness to other evangelical churches continued in North America in the twentieth century and still characterizes MB’s today.?Even though we claim the Bible as our source of understanding about God, we recognize that other Christians also claim that the Bible is the source of their distinctive beliefs.? Within our community’s historical faith, we guard against non-Biblical influences that might distort what we believe.? Two labels have been used to describe our community’s understanding of Scripture: Evangelical and Anabaptist.? Both words have origins in particular historical movements.? Through the years these words have taken on different meanings or associations depending on how our culture has experienced them.? Some find the labels positive and helpful.? Others prefer to avoid them.? We use them to identify the biblical perspectives that we affirm.? Although their current meanings overlap to some degree, what follows is a summary of what we have taken from each tradition – both Evangelical and Anabaptist.?The word “evangel” itself means gospel or good news.? It relates to the Good News of Jesus Christ.? The following emphases of evangelical faith describe some of the good news that we affirm.? Individual Christians experience spiritual birth through choosing to enter a trust-follow relationship with Jesus Christ. (John 3:3; Acts 16:31; Matthew 16:24).? This new status and relationship with God is made possible through faith in Jesus’ substitutionary death on the cross, and his victorious resurrection. (John 3:16-18; Romans 3:19-26; Ephesians 2:8-9).? The authority for our understanding of God is the Bible (2 Timothy 3:15-17).? Maturity as a Christ-follower is nurtured through relational and personal spiritual disciplines (1 Timothy 4:8).? The purpose of the church is to point people to Jesus and to call others to join us in this new life he provides (Matthew 28:16-20; Acts 1:8).? We believe that our purpose as God’s church is to engage our culture, transforming it as we pursue Christ’s mission and cooperate with other like-minded Christians.? ?We have also been influenced by the Anabaptist faith perspective.? The word “Anabaptist” was first used to describe 16th century reformers who insisted on believers baptism rather than infant baptism (and emphasized the separation of church and state).? Like our forefathers in the faith, we believe that God’s people are made new in Jesus and are to grow as followers and learners (disciples) of him (Mark 8:27-38; Matthew 5-7).? Jesus followers announce and publically celebrate their decision to join the family of God by being baptized (Acts 8:34-38; Romans 10:9-10).? We intend to demonstrate faithfulness to God as we practice holy living and mutual accountability (1 Peter 1:15-16; Matthew 18:15-20; Galatians 6:1-2), worship together in community (Hebrews 10:25), and join with God to accomplish his mission (Matthew 18:15-20; Matthew 9:37-38; 1 Corinthians 9:22).? Our authority comes from Scripture and is interpreted within the community of believers as revealed to us by the Holy Spirit (Acts 15).? Our mission comes from Jesus’ Great Commandment and his Great Commission (Matthew 28:16-20).? We are called to love our neighbors (Matthew 22:34-40), to make disciples (Matthew 28:18-20), and to make peace through reconciliation with God, ourselves, our enemies, and God’s creation (2 Corinthians 5:17-20; Matthew 5:38-42).? Our mission will almost always be counter-cultural because our allegiance is to the Lord Jesus.? The kingdom he proclaims puts us in tension with the culture around us which often demands allegiance to other people, governments and temporal values.?To sum up, we proclaim a biblical understanding of God that is both “Evangelical” and “Anabaptist.”? We continually seek a biblical vision of the work and mission of Jesus for individuals and for the world.? Our passionate commitment is to live as God’s kingdom agents in the world, anticipating the glorious day when God’s kingdom is perfectly fulfilled.?Core Convictions?We are a believer’s church:? to deal with our human sinfulness, we teach conversion to new life through faith in Jesus Christ and practice baptism as a public sign of personal commitment to Jesus as Savior and Lord.We are Bible-centered: we accept the Bible as the inspired and authoritative word of God, seeking to obey its teaching, as illumined by the Holy Spirit and interpreted in the Christian community.We emphasize discipleship: we seek to live as authentic followers of Jesus in our daily lives, orienting our lives around Jesus’ teaching and model.We value Christian fellowship: we believe the church is a biblical and mutually loyal community that expresses itself in worship, fellowship, accountability and witness.We are mission-minded:? we share our faith by telling others about the Good News of Jesus and serving others in our neighborhoods and around the world, in obedience to Jesus’ Great Commandment and to the Great Commission.We seek peace: we believe the Bible invites us to be at peace with God and with others, even our enemies.We cultivate healthy relationships: we are committed to choices that produce wholeness, healing, joy and peace in all relationships.Confession of Faith (Condensed Version)?1.? ?God???? ?We believe in the one true God, the source of all life, who reigns over all things as ????? ??Father, Son and Holy Spirit, and who lovingly cares for all creation.? God the Father ???? ??planned the redemption of humanity and sent Jesus Christ the Son to be the Savior ??? ??of the world. Jesus proclaimed the reign of God, bringing good news to the poor and ???? ?triumphing over sin through His obedient life, death, and resurrection. God the Holy ???? ?Spirit empowers believers with new life, indwells them, and unites them in one body.?2. ??Revelation of God??? ??We believe God has made Himself known to all people. Beginning with creation and ??? ???culminating in Jesus Christ, God has revealed Himself in the Old and New Test-??? ??aments. All Scripture is inspired by God, and is the authoritative guide for faith ??? ??and practice. We interpret the Scripture in the church community as guided by the ??? ???Holy Spirit.?3. ??Creation and Humanity??? ??We believe God created the heavens and the earth, and they were good. Humans, ?? ???God’s crowning act, were created in the image of God. Sin has alienated humanity ?? ???from the Creator and creation, but God offers redemption and reconciliation through ?? ???Jesus Christ.?4. ??Sin and Evil??? ??We believe sin is individual and corporate opposition to God’s good purposes and ??? ??leads to physical and spiritual death.?5. ??Salvation??? ??We believe God saves all people who put their faith in Jesus Christ. By His obedient??? ??life, sacrificial death and victorious resurrection, Christ delivers people from the ??? ???tyranny of sin and death and redeems them for eternal life in the age to come. All ? ????creation eagerly awaits its liberation from bondage into the freedom of the glory of ? ????God’s children.?6. ??Nature of the Church??? ??We believe the church is the covenant community called by God through Jesus ???? ?Christ to live a life of discipleship and witness as empowered by the Holy Spirit. The ???? ?local church gathers regularly for worship, fellowship and accountability, and to??? ??discern, develop and exercise gifts for ministry.?7. ??Mission of the Church??? ??We believe the mission of the church is to make disciples of all nations by calling ??? ??people to repent, to be baptized, and to love God and neighbor by sharing the good ???? ??news and doing acts of love and compassion.?8. ??Christian Baptism??? ??We believe baptism by water is a public sign that a person has repented of sin, ??? ??received forgiveness, died with Christ and has been raised to new life through the ?????? ???power of the Holy Spirit. Baptism is also a public declaration of a believer’s ??? ??incorporation into the body of Christ as expressed in the local church.?9. ??Lord’s Supper??? ??We believe that in obedience to Christ, the church observes the Lord’s Supper as a ?? ???remembrance of His atoning death and to celebrate forgiveness, new life, and the ?? ???fellowship and unity of all believers.?10. Discipleship????? We believe Jesus calls people who have experienced the new birth to follow Him in ????? a costly life of service to God. The power of the Holy Spirit transforms believers from ???????? ?the unrighteous pattern of the present age into a life of joyful obedience with God’s ??????? ?people.?11. Marriage, Singleness and Family????? We believe that singleness and marriage are honored by God and should be ????? blessed by the church. God instituted marriage as a lifelong covenant between a ????? man and a woman for the purpose of companionship, encouragement, sexual ????? intimacy, and procreation. Children are a gift from God and should be nurtured by ???????? ?parents in the ways of God.?12. Society and State????? We believe that God instituted the state to promote justice and to maintain law and ????? order. Christians’ primary allegiance is to Christ’s kingdom. ?Believers are called to ????? witness against injustice, exercise social responsibility, and obey all laws that do not ????? conflict with the Word of God.?13. Love and Nonresistance????? We believe that God in Christ reconciles people to Himself and to one another, ????? making peace through the cross. We seek to be agents of reconciliation, to practice ????? love of enemies, and to express Christ’s love by alleviating suffering, reducing strife, ????? and promoting justice. Because violence and warfare are contrary to the gospel of ????? Christ, we believe that we are called to give alternative service in times of war.?14. The Sanctity of Human Life????? We believe that God is creator and giver of life, and highly values each person. ????? Procedures designed to take human life are wrong. We oppose all attitudes which ????? devalue human life, especially the defenseless lives of the unborn, disabled, poor, ????? aging and dying.?15. Stewardship????? We believe the universe and everything in it belong to God the Creator and that we ????? have been entrusted by God to manage its resources. All God’s gifts, including ????? money, time, abilities and influence, are to be received with thanksgiving, used ????? responsibly, and shared generously.?16. The Lord’s Day, Work and Rest????? We believe God’s act of creation provides the model for work and rest. In work, we ???? ?use our abilities to glorify God and serve others. In rest, we express thanks for???? ?God’s provision and trust in God’s sustaining grace. In worship, we gather to ???? ?commemorate the resurrection through worship, instruction, fellowship, and service.?17. Christianity and Other Faiths????? We believe God’s atoning work in Jesus is the only means of reconciling people with???? ?God. God has not left any without a witness to the Creator’s goodness and power. ????? Christians treat people of other faiths with respect, but urgently proclaim Christ as ????? the only way of salvation.?18. Christ’s Final Triumph????? We believe that the Lord Jesus Christ will return triumphantly at the end of this age ????? to destroy all evil powers, condemn all who have rejected Christ to eternal ????? punishment, and unite believers with Christ to reign forever with God in gloryConfession of Faith (Detailed Version) ?Article 1: God?We believe in the one, true, living God, Creator of heaven and earth. God is almighty in power, perfect in wisdom, righteous in judgment, overflowing in steadfast love. God is the Sovereign who rules over all things visible and invisible, the Shepherd who rescues the lost and helpless. God is a refuge and fortress for those in need. God is a consuming fire, perfect in holiness, yet slow to anger and abounding in tender mercy. God comforts like a loving mother, trains and disciplines like a caring father, and persists in covenant love like a faithful husband. We confess God as eternal Father, Son, and Holy Spirit.?God the Father?God the Father is the source of all life. In Him we live and move and have our being. The Father seeks those who will worship Him in spirit and in truth, and hears the prayers of all who call on Him. In the fullness of time, the Father sent the Son for the salvation of the world. Through Jesus Christ the Father adopts all who respond in faith to the gospel, forgiving those who repent of their sin and entering into a new covenant with them. God gives the Counselor, the Holy Spirit, to all His children. God’s creative and redemptive love sustains this world until the end of the age.?God the Son?The Son, through whom all things were created and who holds all things together, is the image of the invisible God. Conceived by the Holy Spirit and born of the virgin Mary, Jesus took on human nature to redeem this fallen world. He revealed the fullness of God through his obedient and sinless life.? Through word and deed Jesus proclaimed the reign of God, bringing good news to the poor, release to the captives, and recovery of sight to the blind.? Christ triumphed over sin through His death and resurrection, and was exalted as Lord of creation and the church. The Savior of the world invites all to be reconciled to God, offering peace to those far and near, and calling them to follow Him in the way of the cross. Until the Lord Jesus returns in glory, He intercedes for believers, acts as their advocate, and calls them to be His witnesses.?God the Holy Spirit?The Holy Spirit, the Counselor, is the creative power, presence and wisdom of God. The Spirit convicts people of sin, gives them new life, and guides them into all truth. By the Spirit believers are baptized into one body. The indwelling Spirit testifies that they are God’s children, distributes gifts for ministry, empowers for witness, and produces the fruit of righteousness. As Comforter, the Holy Spirit helps God’s children in their weakness, intercedes for them according to God’s will and assures them of eternal life.?Genesis 1; Exodus 15:2-3; Exodus 34:6-7; Deuteronomy 6:4-6; Psalm 8; Psalm 23; Psalm 139; Isaiah 55:8-9; Isaiah 66:12-13; Jeremiah 31:31-34; Hosea 11:1-4; Matthew 1:18-25; Matthew 5-7; Matthew 28:18-20; Mark 8:34-38; Luke 4:18-19; John 1:1-18; John 14:26; John 15:26; John 16:7-15; Acts 1:8; Acts 2:1-4; Romans 8:1-17; I Corinthians 12:4-7; I Corinthians 13; I Corinthians 15:3-8; II Corinthians 1:22; II Corinthians 5:16-21; II Corinthians 13:14; Galatians 5:22-23; Ephesians 1:15-2:22; Ephesians 3:14-21; Philippians 2:6-11; Colossians 1:15-20; I Timothy 6:15-16; II Timothy 2:11-13; Hebrews 12:7-11; I Peter 2:21-25; I John 2:2; Revelation 5:5-6, 9-10.?Article 2: Revelation of God?God’s Self-Revelation?We believe that God has made Himself known to all people. God’s power and nature have always been evident in creation. The Old Testament reveals God as the one who established a covenant relationship with Israel to make known to all people the eternal plan of salvation. God revealed Himself supremely in Jesus Christ, as recorded in the New Testament. The Holy Spirit continues to make God known to individuals and the church; this revelation is always consistent with the Scriptures.?The Written Word of God?We believe that the entire Bible was inspired by God through the Holy Spirit. The same Spirit guides the community of faith in the interpretation of Scripture. The person, teaching and life of Jesus Christ bring continuity and clarity to both the Old and New Testaments. The Old Testament bears witness to Christ, and Christ is the One whom the New Testament proclaims. We accept the Bible as the infallible Word of God and the authoritative guide for faith and practice.?Genesis 9:1-17; Genesis 12:1-3; Exodus 6:2-8; Psalm 19:1-11; Psalm 119; Matthew 5:17-18; Luke 24:27, 44-47; John 1:16-18; John 16:13; Acts 8:34-35; Romans 1:18-21; Hebrews 1:1-2; Colossians 1:15-23; II Timothy 3:14-17; II Peter 1:16-21.?Article 3: Creation and Humanity?Creation?We believe that in the beginning God created the heavens and the earth, and they were very good. All of creation expresses God’s sovereign will and design, but remains distinct from the Creator. The universe belongs to God, who takes care and delight in sustaining it. Creation declares God’s wisdom and power, calling all to worship Him.?Humanity?Humans, the crowning act of creation, were designed to live in fellowship with God and in mutually helpful relationships with each other. God created them male and female in the image of God. The Creator gave them the mandate to rule and care for creation as a sacred trust, and the freedom to obey or disobey him. Through the willful disobedience of Adam and Eve, sin entered the world. As a result, human nature is distorted and people are alienated from God and creation. Creation is under the bondage of decay. Humans and all creation long to be set free.?The New Creation?Sin, guilt, and death will not prevail. God will create a new heaven and a new earth in which there will be no evil, suffering, and death. The first signs of this new creation are already present in those who accept God’s forgiveness through Christ. In Christ all things are being reconciled and created anew.?Genesis 1-3; Psalm 8:6; Psalm 19:1-6; Psalm 24:1-2; Psalm 89:11; Psalm 95:5; Psalm 104; Proverbs 8:22-31; Isaiah 40:12-31; Isaiah 44:24; John 1:1-4, 10; John 17:5; Romans 1:19-20; Romans 5:17, 21; Romans 6:4; Romans 8:18-25; I Corinthians 8:6; I Corinthians 15:20-27; II Corinthians 3:18; II Corinthians 4:6; II Corinthians 5:16-19; Galatians 3:28; Galatians 6:15; Ephesians 1:4, 9-10; Ephesians 2:11-22; Ephesians 4:24; Colossians 1:15-17; Hebrews 11:3; Revelation 4:8-11; Revelation 21:1-5; Revelation 22:13.?Article 4: Sin and Evil?Sin and Its Consequences?We believe that the first humans yielded to the tempter and fell into sin. Since then, all people disobey God and choose to sin, falling short of the glory of God. As a result, sin and evil have gained a hold in the world, disrupting God’s purposes for the created order and alienating humans from God and thus from creation, each other and themselves. Human sinfulness results in physical and spiritual death. Because all have sinned, all face eternal separation from God.?Principalities and Powers?Sin is a power that enslaves humanity. Satan, the adversary, seeks to rule creation and uses sin to corrupt human nature with pride and selfishness. In sin people turn from God, exchanging the truth about God for a lie, worshipping and serving the creature rather than the Creator. Sin opens individuals and groups to the bondage of demonic principalities and powers. These powers also work through political, economic, social and even religious systems to turn people away from holiness, justice and righteousness. Whether in word, deed, thought or attitude, all humans are under the domination of sin and, on their own, are unable to overcome its power.?Genesis 3; Genesis 6:11-12; Psalm 14:1-3; Psalm 36:1-4; Psalm 52:1-7; Psalm 58:1-5, 82; Isaiah 53:6; Ezekiel 16:49-50; Amos 2:4-8; Mark 7:20-23; John 8:34, 44; Romans 1:21-32; Romans 3:9-18, 23; Romans 5:12-14; Romans 18-19; Romans 6:23; Galatians 5:19-21; Ephesians 2:1-3; Ephesians 6:12; I Peter 5:8-9; I John 1:8-10; Revelation 12:9.?Article 5: Salvation?God’s Initiative?We believe that God is at work to accomplish deliverance and healing, redemption and restoration in a world dominated by sin. From the beginning, God’s purpose has been to create for Himself a people, to dwell among them and to bless them. Creation and all of humanity are without hope of salvation except through God’s love and grace. God’s love is fully demonstrated in the life, death and resurrection of Jesus Christ.?God’s Plan?Throughout history, God has acted mightily to deliver people from bondage and draw them into a covenant relationship. Through the prophets God prepared the way of salvation until finally God reconciled the world to Himself by the atoning blood of Jesus. As people place their trust in Christ, they are saved by grace through faith, not of their own doing, but as a gift of God. God forgives them, delivers them from sin’s bondage, makes them new creatures in Christ, empowers them by the Holy Spirit and seals them for eternal life. When sin and death are finally abolished and the redeemed are gathered in the new heaven and the new earth, God will have completed the plan of salvation.?Humanity’s Response?Though Jesus entered a world ruled by sin, He chose not to submit to its allure and broke its domination. Through His obedient life, His death on the cross and His glorious resurrection, Christ triumphed over Satan and the powers of sin and death, opening the way for all people to follow. Convicted by the Holy Spirit, people turn from sin, entrust their lives to God, confess Jesus Christ as Lord and join the family of God. All who receive Christ are born again, and have peace with God, and are called to love one another and live at peace with their neighbor. Those whom God is saving no longer live for themselves for they have been set free from sin and called to newness of life.?Exodus 6:1-8; Exodus 15:2; Exodus 20:2; Psalm 68:19-20; Isaiah 43:1; Matthew 4:1-11; Mark 10:45; John 1:12; John 3:1-21; John 13:34-35; John 16:8-11; Romans 3:24-26; Romans 5:8; Romans 12-21; Romans 8:18-25; Romans 10:9-10; I Corinthians 1:18; II Corinthians 5:14-21; Ephesians 1:5-10; Ephesians 1:13-14; Ephesians 2:8-9; Colossians 1:13-14; Colossians 2:15; Hebrews 2:14-18; Hebrews 4:12; Hebrews 5:7-9; Hebrews 9:15-28; Hebrews 11:6; I John 4:7-11; Revelation 5:9-10; Revelation 21:1-4.?Article 6: Nature of the Church?Called by God?We believe the church is the people called by God through Jesus Christ. People who respond in faith are united with the local congregation by the public confession of baptism. Church members commit themselves to follow Christ in a life of discipleship and witness as empowered by the Holy Spirit.?Body of Christ?The church is one body of believers, male and female, from every nation, race and class. The head of this body is Christ. The church, united by the one Spirit, makes Christ visible in the world. The church exists as local bodies of believers and as a worldwide community of faith.?Worship?The church is nourished and renewed as God’s people gather regularly to glorify God. The early church gathered on the first day of the week to celebrate the resurrection of Jesus Christ from the dead. The worshipping community celebrates God’s faithfulness and grace, reaffirms its faithfulness to God, builds up the members of the body, and seeks God’s will for its life and mission. As the church observes baptism, and the Lord’s Supper, it proclaims the good news of salvation.?Fellowship and Accountability?The church is a covenant community in which members are mutually accountable in matters of faith and life. They love, care, and pray for each other, share each other’s joys and burdens, admonish and correct one another. They share material resources as there is need. Local congregations follow the New Testament example by seeking the counsel of the wider church on matters that affect its common witness and mission. Congregations work together in a spirit of love, mutual submission, and interdependence.?The New Testament guides the practice of redemptive church discipline. The church is responsible to correct members who continue to sin. Congregations forgive and restore those who repent, but formally exclude those who disregard discipline.?Gifts for Ministry?Through the Holy Spirit God gives gifts to each member for the well-being of the whole body. These gifts are to be exercised in God’s service to build up the church and to minister in the world.?God calls people to equip the church for ministry. Leaders are to model Christ in their personal, family, and church life. The church is to discern leaders prayerfully, and to affirm, support, and correct them in a spirit of love.?Matthew 16:13-20; Matthew 18:15-20; John 13:1-20; John 17:1-26; Acts 1:8; Acts 2:1-4; Acts 37-47; Acts 11:1-18; Acts 15:1-35; Romans 12:3-8; I Corinthians 5:1-8; I Corinthians 12-14; II Corinthians 2:5-11; Galatians 3:26-28; Galatians 6:1-5; Ephesians 1:18-23; Ephesians 2:11-22; Ephesians 4:4-6; Ephesians 11-16; I Thessalonians 5:22-23; I Timothy 3:1-7; Titus 1:7-9; I Peter 2:9-12; I Peter 5:1-4.?Article 7: Mission of the Church?The Great Commission and the Great Commandment?We believe the good news of God’s salvation in Jesus Christ is for all people. Christ commands the church to make disciples of all nations by calling people to repent, and by baptizing and teaching them to obey Jesus. Jesus teaches that disciples are to love God and neighbor by telling the good news and by doing acts of love and compassion.?The Witness?The Holy Spirit empowers every Christian to witness to God’s salvation. The church as a body witnesses to God’s reign in the world. By its life as a redeemed and separated community the church reveals God’s saving purposes to the world.?Matthew 5:13-16; Matthew 22:34-40; Matthew 28:18-20; Mark 1:15; Mark 12:28-34; Luke 10:25-37; Luke 24:45-49; John 20:21-23; Acts 1:8; Romans 1:16-18; II Corinthians 5:18-20; Ephesians 3:10-11.?Article 8: Christian Baptism?Confession?We believe that when people receive God’s gift of salvation, they are to be baptized in the name of the Father, Son and Holy Spirit. Baptism is a sign of having been cleansed from sin. It is a covenant with the church to walk in the way of Christ through the power of the Spirit.?Meaning?Baptism by water is a public sign that a person has repented of sins, received forgiveness of sins, died with Christ to sin, been raised to newness of life and received the Holy Spirit. Baptism is a sign of the believer’s incorporation into the body of Christ as expressed in the local church. Baptism is also a pledge to serve Christ according to the gifts given to each person.?Eligibility?Baptism is for those who confess Jesus Christ as Lord and Savior and commit themselves to follow Christ in obedience as members of the local church. Baptism is for those who understand its meaning, are able to be accountable to Christ and the church, and voluntarily request it on the basis of their faith response to Jesus Christ.?Practice?We practice water baptism by immersion administered by the local church. Local congregations may receive into membership those who have been baptized by another mode on their confession of faith. Persons who claim baptism as infants and wish to become members of a Mennonite Brethren congregation are to receive baptism on their confession of faith.?Matthew 3:13-17; Matthew 28:18-20; Acts 2:38; Romans 6:2-6; I Corinthians 12:13; Colossians 2:12-13; Galatians 3:26-27; Ephesians 4:4-6.?Article 9: Lord’s Supper?Meaning?The church observes the Lord’s Supper, as instituted by Christ. The Supper points to Christ, whose body was broken for us and whose blood was shed to assure salvation for believers and to establish the new covenant. In the Supper the church identifies with the life of Christ given for the redemption of humanity and proclaims the Lord’s death until He comes. The Supper expresses the fellowship and unity of all believers with Christ. It is a supper of remembrance, celebration and praise which strengthens believers for true discipleship and service.?Practice?In preparation for the fellowship of the Lord’s Supper, all believers examine themselves. All those who understand its meaning, confess Jesus Christ as Lord in word and life, are accountable to their congregation and are living in right relationship with God and others are invited to participate in the Lord’s Supper. The normal pattern in the New Testament was that baptism preceded participation in the Lord’s Supper.?Matthew 26:26-30; Acts 2:41-42; I Corinthians 10:16-17; I Corinthians 11:23-32.?Article 10: Discipleship?Following Jesus?We believe that Jesus calls people who have experienced the joy of new birth to follow Him as disciples. By calling His followers to take up the cross, Christ invites them to reject the godless values of the world and offer themselves to God in a life of service. The Holy Spirit, who lives in every Christian, empowers believers to overcome the acts and attitudes of the sinful nature. Filled with love and gratitude, disciples delight to obey God.?United in a Distinct Community?Christians enjoy fellowship with God and other believers. At baptism believers are joined to the local church, commit themselves to build up the body of Christ and witness to the good news of the Christian hope. In community members grow in maturity as they demonstrate the fruit of the Spirit, use their spiritual gifts and practice mutual accountability in the disciplines of the Christian life. Christians confess sin, repent and experience God’s grace in the life of the Christian community.?Demonstrating True Faith?Jesus teaches that discipleship is the way of self-denial and promises blessing for those who suffer for righteousness. Disciples are to resist worldly values and systems, the sinful nature and the devil. Disciples give generously and reject materialism which makes a god out of wealth. Disciples treat others with compassion and gentleness and reject violence as a response to injustice. Disciples speak honestly to build others up and reject dishonest, vulgar, and careless talk; they seek to avoid lawsuits to resolve personal grievances, especially with other believers. Disciples maintain sexual purity and marital faithfulness and reject immoral premarital and extramarital relationships and all homosexual practices. To be a disciple means to be true to Jesus in everyday life.?Psalm 1; Psalm 119; Amos 5:24; Matthew 5-7; Matthew 18:15-20; Mark 8:34-38; John 8:31-32; John 13:34-35; John 15:14-15; Acts 2:41-47; Romans 1:24-32; Romans 8:1-30; Romans 12; I Corinthians 6:9-11; I Corinthians 11:1; I Corinthians 12:1-13; II Corinthians 8-9; Galatians 2:20; Galatians 5:16-26; Galatians 6:1-2; Ephesians 4:11-12, 15-16; Ephesians 5:1, 18; Philippians 2:6-8; Colossians 3:1-17; I Thessalonians 4:3-8; I Thessalonians 5:17; I Timothy 1:9-11; I Timothy 2:1-8; I Timothy 4:6-8; II Timothy 3:14-17; Hebrews 12:1-3; Hebrews 13:4-5; James 1:22-27; James 4:7; I Peter 2:20-25; IPeter 3:15; I Peter 5:8-9; I John 1:3; I John 6-9; I John 2:15-17.?Article 11: Marriage, Singleness and Family?We believe that marriage and the family are instituted by God. The church blesses both marriage and singleness and encourages families to grow in love.?Marriage?Marriage is a covenant relationship intended to unite a man and a woman for life. At creation God designed marriage for companionship, sexual union and the birth and nurture of children. Sexual intimacy rightfully takes place only within marriage. Marriage is to be characterized by mutual love, faithfulness and submission. A believer should not marry an unbeliever.?The community of faith blesses and nurtures marriage relationships, and makes every effort to bring reconciliation to troubled marriages. Human sinfulness, however, may sometimes lead to divorce, a violation of God’s intention for marriage. With truth and compassion the family of God offers hope and healing while continually upholding the biblical ideal of marital faithfulness.?Singleness?Singleness is honored equally with marriage, sometimes even preferred. The church is to bless, respect and fully include those who are single. Those who remain single may find unique opportunities to advance the kingdom of God. God calls all people, single and married, to live sexually pure lives.?Family?God intends family relationships at all stages of life to be characterized by love. Children are a gift from God. Godly parents instruct and nurture their children in the faith. Parents are to discipline their children wisely and lovingly, not provoking them to anger. Children are to honor and obey their parents.?Genesis 1:26-31; Genesis 2:18-24; Genesis 5:1-2; Genesis 12:1-3; Exodus 22:16-17; Leviticus 18:22; Leviticus 20:13; Deuteronomy 6:4; Deuteronomy 24:1-4; Psalm 127:3-5; Proverbs 31; Matthew 5:32; Matthew 10:34-39; Matthew 19:3-12; Matthew 22:23-33; Mark 3:31-35; Mark 7:9-13; Mark 10:6-11; Luke 16:18; Romans 7:2-3; Romans 14:12; I Corinthians 7:8-40; II Corinthians 6:14-15; Ephesians 5:21-33; Ephesians 6:1-4; I Timothy 3:1-13; I Timothy 5:3-16; Hebrews 13:4; I Peter 3:1-7.?Article 12: Society and State?The State as Instituted by God?We believe that God instituted the state to promote the well-being of all people. Christians cooperate with others in society to defend the weak, care for the poor, and promote justice, righteousness and truth. Believers witness against corruption, discrimination and injustice, exercise social responsibility, pay taxes, and obey all laws that do not conflict with the Word of God.?God has given governments authority to maintain law and order and to punish wrongdoers. Followers of Christ respect and pray for those in authority so that peaceful order may prevail. We deplore the loss of life in the exercise of state-sanctioned violence.?Christian Allegiance in Society?The primary allegiance of all Christians is to Christ’s kingdom, not the state or society. Because their citizenship is in heaven, Christians are called to resist the idolatrous temptation to give to the state the devotion that is owed to God. As ambassadors for Christ, Christians act as agents of reconciliation, and seek the well-being of all peoples.?Because Christ forbids the swearing of oaths, we simply affirm the truth in legal transactions. Believers do not participate in secret societies which demand the swearing of oaths or which otherwise conflict with a Christian’s allegiance to Christ and the church.?Exodus 20:13, 16; Leviticus 19:11; Psalm 82:3-4; Jeremiah 29:7; Daniel 2:21; Daniel 3:17-18; Daniel 4:17; Matthew 5:13-16, 33-37; Matthew 6:33; Matthew 17:24-27; Matthew 22:17-21; John 15:19; John 17:14-18; Acts 5:29; Romans 13:1-7; I Corinthians 5:9-13; II Corinthians 6:14-18; Ephesians 5:6-13; Philippians 1:27; Philippians 3:20; I Timothy 2:1-4; Titus 3:1-2; James 5:12; I Peter 2:13-17.?Article 13: Love and Nonresistance?God’s Community of Peace?Believers believe that God in Christ reconciles people to himself and to one another, making peace through the cross. The church is a fellowship of redeemed people living by love. Our bond with other believers of Jesus transcends all racial, social and national barriers.?Christian Peacemaking?We seek to be agents of reconciliation in all relationships, to practice love of enemies as taught by Christ, to be peacemakers in all situations. We view violence in its many different forms as contradictory to the new nature of the Christian. We believe that the evil and inhumane nature of violence is contrary to the gospel of love and peace. In times of national conscription or war, we believe we are called to give alternative service where possible.? Alleviating suffering, reducing strife, and promoting justice are ways of demonstrating Christ’s love.?Exodus 20:1-17; Matthew 5:17-28, 38-48; Romans 12:9-21; Romans 13:8-10; I Peter 2:19-23.?Article 14: The Sanctity of Human Life?We believe that all human life belongs to God. Each person is created in the image of God and ought to be celebrated and nurtured. Because God is creator, the author and giver of life, we oppose all actions and attitudes which devalue human life. The unborn, disabled, poor, aging and dying are particularly vulnerable to such injustices. Christ calls the people of all nations to care for the defenseless.?God values human life highly. Ultimate decisions regarding life and death belong to God. Therefore, we hold that procedures designed to take life, including abortion, euthanasia, and assisted suicide, are an affront to God’s sovereignty. We esteem the life-sustaining findings of medical science, but recognize that there are limits to the value of seeking to sustain life indefinitely. In all complex ethical decisions regarding life and death, we seek to offer hope and healing, support and counsel in the context of the Christian community.?Genesis 1:26-27; Genesis 2:7; Exodus 20:13; Job 31:15; Psalm 139:13-16; Amos 1-2; Matthew 6:25-27; Matthew 25:31-46; John 10:11.?Article 15: Stewardship?God’s Creation Mandate?We believe the universe and everything in it belong to God the Creator. God has entrusted the care of the earth to all people, who are responsible for managing its resources. Good stewardship uses the earth’s abundance to meet human need, but resists the unjust exploitation of the earth and its peoples. All God’s gifts are to be received with thanksgiving and used responsibly.?Responsible Living?To confess Jesus as Lord transforms values. Jesus warns that we cannot serve both God and wealth. Preoccupation with money and possessions, self-indulgent living and eagerness to accumulate wealth for personal advantage are not in keeping with the teaching of Scripture.?Generous Giving?The Bible teaches cheerful, sacrificial, and proportional giving through the church in grateful response to God’s goodness. Christians do not claim any of their possessions as their own, but manage all their resources, including money, time, abilities and influence, in generous ways that give glory to God. They do not despise the poor but practice mutual aid within the church and share what they have with others in need. God’s people seek to embrace a lifestyle of simplicity and contentment.?Genesis 1:28; Leviticus 25; Deuteronomy 15:7-11; Psalm 24:1; Psalm 115:16; Proverbs 14:31; Amos 6:4-7; Malachi 3:6-10; Matthew 6:19-34; Matthew 25:14-30; Luke 6:38; Luke 12:13-21; Acts 2:42-47; Acts 4:32-37; I Corinthians 4:7; I Corinthians 16:2; II Corinthians 8-9; Galatians 6:7; Ephesians 4:28; I Timothy 6:6-10; I Timothy 17-19; James 2:1-7, 15-16; James 5:1-6; I John 3:16-18; Jude 11.?Article 16: Work, Rest and the Lord’s Day?As God rested on the seventh day, people are called to observe regular times of rest. Rest is an act of thankfulness for what God has provided. It is an act of trust, reminding humans that it is not their work but God who sustains them. Rest is an act of hope, anticipating the future rest assured by the resurrection of Jesus.?The Lord’s Day?Following the New Testament example, believers gather to commemorate the resurrection of Christ on the first day of the week. On the Lord’s Day, believers joyfully devote themselves to worship, instruction in the Word, prayer, breaking of bread, fellowship and service. They limit their labor to work of necessity and deeds of mercy.?Genesis 1:26-2:3; Genesis 2:15; Genesis 3:14-19; Exodus 20:8-11; Leviticus 25:1-7; Deuteronomy 5:12-15; Psalm 46:10; Psalm 95:6-11; Ecclesiastes 3:13; Mark 2:23-3:6; Luke 24:1-36; Acts 2:42-47; Acts 20:7; Romans 14:5-10; I Corinthians 16:2; Ephesians 6:5-9; Colossians 2:16-17; Colossians 3:22-4:1; II Thessalonians 3:6-10; Hebrews 4:1-10; Hebrews 10:23-25; Revelation 1:10.?Article 17: Christianity and Other Faiths?Jesus Is the Only Way?We believe that the saving grace of God in Jesus is the only means of reconciling humanity with God. Although salvation is available to all, only those who put their faith in the Lord Jesus Christ have the assurance of eternal life.?God’s Universal Witness?God has not left anyone without a witness to the Creator’s goodness and power. Due to human rebellion, people have chosen to suppress the truth.? While elements of truth may be found in other religions, Scripture warns against false teaching. Christians treat people of other faiths and philosophies with respect, but lovingly and urgently proclaim Christ as the only way of salvation for all peoples.?Sovereignty of God?God loves the world and does not want anyone to perish. In sovereign grace God may communicate with people in ways that are beyond human comprehension. The Bible teaches that those who reject the gospel are under divine judgment; the eternal destiny of those who have never heard the gospel is in God’s hands. Our task is to proclaim Christ as the only way of salvation to all people in all cultures. The Judge of all the earth will do what is just.?Genesis 18:25; Psalm 19:2-4; Ecclesiastes 3:11; Isaiah 46:1-10; Isaiah 55:8-9; Ezekiel 33:1-20; Jonah 1-4; Matthew 8:5-13; Matthew 25:31-46; Matthew 28:18-20; Mark 7:24-30; Luke 9:51-56; Luke 12:47-48; John 1:12; John 3:16, 36; John 4:8-42; John 12:12-26; John 14:6; Acts 1:8; Acts 4:12; Acts 10:1-8; Acts 34-36; Acts 14:16-17; Acts 17:22-31; Romans 1:18-24; Romans 2:1-16; Romans 10:9-21; Romans 11:33-35; I Corinthians 3:11; I Corinthians 12:3; I Timothy 2:4-5; II Peter 3:9; Revelation 20:15.?Article 18: Christ’s Final Triumph?We believe that our Lord Jesus Christ will return visibly and triumphantly at the end of the present age. The church must always be prepared to meet the Lord, living in expectation of His imminent return.?The Last Days?In these last days, between the first and second coming of Christ, the church carries out its mission in the world. Believers often endure suffering and persecution because of their witness to Christ. In spite of opposition by evil powers, the church is assured of the final victory of Christ’s kingdom. These last days come to an end with Christ’s return.?Death?Since Christ destroyed the power of death by His resurrection, believers need not be afraid of death, the last enemy. Christ’s followers go to be with the Lord when they die. When Christ returns they will be raised and receive new bodies. Believers who are alive at Christ’s coming will be transformed and will also receive new and glorious bodies, fit for life in God’s eternal kingdom.?Judgment?When Christ returns He will destroy all evil powers, including the Antichrist. Satan and all those who have rejected Christ will be condemned to eternal punishment in hell, forever separated from the presence of God. Believers must appear before the judgment seat of Christ to have their lives examined and their labors rewarded. By God’s grace they will enter into the joy of God’s eternal reign.?The New Creation?All God’s children will be united with Christ when He appears, and they will reign with Him in glory. Pain, sorrow and death will be abolished, and the redeemed will be gathered into the new heaven and new earth where together with the angels they will worship God forever. God will make all things new, and God will be all in all. This is the blessed hope of all believers.?Matthew 24:29-31; Matthew 25:13; Mark 13:32-37; Luke 16:9; Luke 23:43; John 14:1-3; Acts 2:17; Romans 8:18-22; I Corinthians 3:13-15; I Corinthians 15:26; II Corinthians 5:10; Philippians 1:23; I Thessalonians 4:13-18; I Thessalonians 5:1-11; II Thessalonians 1:5-12; II Thessalonians 2:1-12; Titus 2:13; Hebrews 1:2; Hebrews 9:26-28; I Peter 1:20; I Peter 4:7; I John 2:18; I John 3:2-3; Revelation 19:17-21; Revelation 20:7-15; Revelation 21-22.Vineyard USAGroup idGroup nameVineyard USATraditionWikipedia Origin1975 founded by Kenn Guilliksen and 2 songwriters;1977 John Wimber moves from Calvary to VineyardIn communion withWebsite Source of creedal statement? 7 December 2013Additional church documentsOur Statement of Faith1. God the King and the Holy Trinity WE BELIEVE that God is the Eternal King. He is an infinite, unchangeable Spirit, perfect in holiness, wisdom, goodness, justice, power and love. From all eternity He exists as the One Living and True God in three persons of one substance, the Father, the Son, and the Holy Spirit, equal in power and glory. 2. God the King: The Creator and Ruler of All Things WE BELIEVE that God's kingdom is everlasting. From His throne, through His Son, His eternal Word, God created, upholds and governs all that exists: the heavenly places, the angelic hosts, the universe, the earth, every living thing and mankind. God created all things very good.3. Counterfeit Kingdom: Satan and Demonic Hosts WE BELIEVE that Satan, originally a great, good angel, rebelled against God, taking a host of angels with him. He was cast out of God's presence and, as a usurper of God's rule, established a counter-kingdom of darkness and evil on the earth. 4. The Kingdom in the Creation of Man, the Fall and The Doctrine of Original Sin WE BELIEVE that God created mankind in His own image, male and female, for relationship with Himself and to govern the earth. Under the temptation of Satan, our original parents fell from grace, bringing sin, sickness and God's judgment of death to the earth. Through the fall, Satan and his demonic hosts gained access to God's good creation. Creation now experiences the consequences and effects of Adam's original sin. Human beings are born in sin, subject to God's judgment of death and captive to Satan's kingdom of darkness. 5. God's Providence, Kingdom Law and Covenants WE BELIEVE that God did not abandon His rule over the earth50 which He continues to uphold by His providence.51 In order to bring redemption, God established covenants52 which revealed His grace to sinful people.53 In the covenant with Abraham, God bound Himself to His people Israel, promising to deliver them from bondage to sin and Satan and to bless all the nations through them.54 50Psalm 24:1; Psalm 96:10; 51Isaiah 40:22; Hebrews 1:3; 52Romans 9:4; 53Ephesians 2:12; 54Genesis 17:3-8; Genesis 12:2-3; Genesis 15:4-6; Romans 4:3-5; Romans 4:16; Romans 4:20- 25; Galatians 3:6-9; Galatians 3:13-14 WE BELIEVE that as King, God later redeemed His people by His mighty acts from bondage in Egypt55 and established His covenant through Moses, revealing His perfect will and our obligation to fulfill it.56 The law's purpose is to order our fallen race57 and to make us conscious of our moral responsibility.58 By the work of God's Spirit,59 it convicts us of our sin60 and God's righteous judgment against us61 and brings us to Christ alone for salvation.62 55Exodus 15:3-18; 56Exodus 19:3-6; Exodus 24:3-4; Exodus 24:7; Romans 8:3-4; Romans 8:12-14; 57Deuteronomy 5:1-3; Deuteronomy 30:15-18; Galatians 3:23-25; 58Psalm 25:8-10; Romans 7:7; 59John 15:26; John 16:8-11; 2 Corinthians 3:14-17; 60Romans 7:13; Galatians 3:19; Galatians 3:21-22; 61Romans 2:1-11; 62Galatians 3:24; Philippians 3:8-9 WE BELIEVE that when Israel rejected God's rule over her as King,63 God established the monarchy in Israel64 and made an unconditional covenant with David,65 promising that his heir would restore God's kingdom reign over His people as Messiah forever.66 631 Samuel 8:6-8; 641 Samuel 8:21-22; 1 Samuel 9:15-16; 1 Samuel 10:1; 1 Samuel 10:24; 652 Samuel 7:11b-16; Psalm 89:34-37; 66Isaiah 9:6-7; Isaiah 11:1-5; Jeremiah 23:5-6; Ezekiel 34:236. Christ the Mediator and Eternal King WE BELIEVE that in the fullness of time,67 God honored His covenants with Israel and His prophetic promises of salvation68 by sending His Son,69 Jesus, into the world.70 Conceived by the Holy Spirit and born of the Virgin Mary,71 as fully God and fully man in one person,72 He is humanity as God intended us to be.73 Jesus was anointed as God's Messiah and empowered by the Holy Spirit,74 inaugurating God's kingdom reign on earth,75 overpowering the reign of Satan by resisting temptation,76 preaching the good news of salvation,77 healing the sick,78 casting out demons79 and raising the dead.80 Gathering His disciples,81 He reconstituted God's people82 as His Church83 to be the instrument of His kingdom.84 After dying for the sins of the world,85 Jesus was raised from the dead on the third day,86 fulfilling the covenant of blessing given to Abraham.87 In His sinless, perfect life88 Jesus met the demands of the law89 and in His atoning death on the cross90 He took God's judgment for sin91 which we deserve as law-breakers.92 By His death on the cross He also disarmed the demonic powers.93 The covenant with David was fulfilled in Jesus' birth from David's house,94 His Messianic ministry,95 His glorious resurrection from the dead,96 His ascent into heaven and His present rule at the right hand of the Father.97 As God's Son and David's heir,98 He is the eternal Messiah- King,99 advancing God's reign throughout every generation and throughout the whole earth today.100 67Mark 1:15; Galatians 4:4; 68Romans 1:2-4; 69John 1:14; 70John 1:17-18; 71Luke 1:30-35, 72John 1:14; Philippians 2:5-7; 73Romans 5:19; 1 Corinthians 15:22; 1 Peter 2:22, 2 Corinthians 5:21; Romans 8:29; 74Luke 3:21-22; Luke 4:16-21; 75Mark 1:14-15; Luke 11:20; Luke 17:20-21; 76Luke 4:1-13; 77Luke 4:43; 78Luke 4:40; 79Luke 4:41; 80Luke 7:14-17; 81Mark 1:16-17; 82Mark 3:13-15; 83Matthew 16:18; 84Luke 9:1-2; Luke 10:1-17; 85John 1:29; John 6:51; John 4:9-10; 86Mark 8:31; 1 Corinthians 15:3-5; 87Galatians 3:13-14; 88Acts 3:14-15; Hebrews 4:15; 89Romans 5:18-19; 901 Peter 2:24; 91Galatians 3:13; 2 Corinthians 5:21; 92Romans 1:18; Romans 1:32; Romans 2:12; 2 Thessalonians 1:6-10; 93Colossians 2:13-15; 94Matthew 1:1; 95Luke 1:68-72; Luke 2:10-11; Matthew 9:27; 96Acts 2:24-28; 97Acts 2:29-36; 98Romans 1:1-4; 99Hebrews 1:1-3; 1001 Corinthians 15:24-26; Ephesians 1:19-23; Revelation 5:5 7. The Ministry of the Holy Spirit WE BELIEVE that the Holy Spirit was poured out on the Church at Pentecost in power,101 baptizing believers into the Body of Christ102 and releasing the gifts of the Spirit to them.103 The Spirit brings the permanent indwelling presence of God to us104 for spiritual worship,105 personal sanctification,106 building up the Church,107 gifting us for ministry,108 and driving back the kingdom of Satan by the evangelization of the world109 through proclaiming the word of Jesus110 and doing the works of Jesus.111 101Acts 1:8; Acts 2:1-4; 1021 Corinthians 12:13; 1031 Corinthians 12:4-7; 104John 14:16-17; 105Romans 12:1; Ephesians 5:18-20; 106Romans 8:3-4; 1071 Corinthians 14:12; 1 Corinthians 14:26; 108Romans 12:4-6; 109Luke 11:20; 1 John 3:8b; 110Ephesians 6:10-20; 111John 14:12-13; Romans 15:18-19; 1 Corinthians 4:20 WE BELIEVE that the Holy Spirit indwells every believer in Jesus Christ112 and that He is our abiding Helper,113 Teacher,114 and Guide.115 We believe in the filling or the empowering of the Holy Spirit,116 often a conscious experience,117 for ministry today.118 We believe in the present ministry of the Spirit119 and in the exercise of all of the biblical gifts of the Spirit.120 We practice the laying on of hands for the empowering of the Spirit,121 for healing,122 and for recognition and empowering of those whom God has ordained to lead and serve the Church.123 112Romans 8:9-10; 113John 16:7; 114John 14:26; 115John 16:13-15; Romans 8:14; 116Luke 24:49; Acts 4:31; 117Acts 8:18-19; Acts 19:1-2; 1181Corinthians 2:4-5; 2 Corinthians 4:7; 2 Corinthians 6:4-7; 119Joel 2:28-29; Acts 2:15-17; 1201 Corinthians 12:7-11; 1 Corinthians 14:1; 1 Corinthians 14:5; 1Thessalonians 5:19-21; 121Acts 8:14-17; Acts 19:6; 122Mark 1:41; Luke 6:18b-19; Mark 16:18; 123Acts 13:1-3; 1 Timothy 4:14; 2 Timothy 1:6 8. The Sufficiency of Scripture WE BELIEVE that the Holy Spirit inspired the human authors of Holy Scripture124 so that the Bible is without error125 in the original manuscripts. We receive the sixty-six books of the Old and New Testaments126 as our final, absolute authority, the only infallible rule of faith127 and practice.128 1242 Timothy 3:16-17; 2 Peter 1:20-21; 1 Corinthians 2:12-13; John 14:26; 125Psalm 19:7-9; Psalm 119:30; Psalm 119:43; Psalm 119:89; Matthew 5:17-18; John 3:34; John 10:35; 1 Thessalonians 2:13; Revelation 22:6; 126Luke 24:44; 2 Peter 3:15-16; Revelation 22:18-19; 127Isaiah 40:8; Matthew 24:35; 128Matthew 7:21; Matthew 7:24; Luke 1:38; James 1:22-25 9. The Power of the Gospel Over the Kingdom of Darkness WE BELIEVE that the whole world is under the domination of Satan129 and that all people are sinners by nature130 and choice.131 All people therefore are under God's just judgment.132 Through the preaching of the Good News of Jesus and the Kingdom of God133 and the work of the Holy Spirit,134 God regenerates,135 justifies,136 adopts137 and sanctifies138 through Jesus by the Spirit139 all who repent of their sins140 and trust in Jesus Christ as Lord141 and Saviour.142 By this they are released from Satan's domain and enter into God's kingdom reign.143 129Luke 4:5-7; 1 John 5:19; 1301 Corinthians 15:22; Ephesians 2:1-3; 131Romans 1:21-23; Romans 1:32; 132Romans 1:18; Romans 2:5; 2 Corinthians 5:10; Ephesians 5:6; 133Mark 1:14-15; Acts 8:12; Acts 28:31; Ephesians 5:5; 134John 16:7-11; 135John 3:5-8; 1 Peter 1:23; 136Romans 5:1-2; Romans 5:9; 137Romans 8:15; Galatians 4:6; 138Ephesians 5:25; Hebrews 13:12; 1391 Peter 1:1-2; 140Acts 2:38; 141Romans 10:9; 1421 John 4:13-15; 143Colossians 1:13-14; Philippians 3:20 10. The Church: Instrument of the Kingdom WE BELIEVE in the one,144 holy,145 universal Church.146 All who repent of their sins and confess Jesus as Lord and Savior are regenerated by the Holy Spirit147 and form the living Body of Christ,148 of which He is the head149 and of which we are all members.150 144John 17:20-21; Ephesians 4:3-6; 1451 Corinthians 3:16-17; 146Matthew 16:17-18; 1 Corinthians 1:2; Ephesians 2:18-19; 1 Peter 2:9-10; 147Titus 3:4-7; 148Romans 12:4-5; 149Ephesians 1:22; Ephesians 5:23; 1501 Corinthians 12:27 11. Baptism and the Lord's Supper WE BELIEVE that Jesus Christ committed two ordinances to the Church: water baptism151 and the Lord's Supper.152 Both are available to all believers. 151Matthew 28:19-20; 1521 Corinthians 10:14-17; 11:23-26 12. The Kingdom of God and the Final Judgment WE BELIEVE that God's kingdom has come in the ministry of our Lord Jesus Christ,153 that it continues to come in the ministry of the Spirit through the Church,154 and that it will be consummated in the glorious, visible and triumphant appearing of Christ155 - His return to the earth as King.156 After Christ returns to reign,157 He will bring about the final defeat of Satan and all of his minions and works,158 the resurrection of the dead,159 the final judgment160 and the eternal blessing of the righteous and eternal conscious punishment of the wicked.161 Finally, God will be all in all162 and His kingdom, His rule and reign,163 will be fulfilled in the new heavens and the new earth,164 recreated by His mighty power, in which righteousness dwells165 and in which He will forever be worshipped.166 153Daniel 7:13-14; Matthew 4:23; Matthew 12:28; 154Matthew 6:10; Matthew 10:7-8; Matthew 24:14; Mark 13:11; John 15:26-27; Romans 14:17-18; 155Mark13:26; Acts 1:9-11; 2 Thessalonians 2:8; 156Revelation 19:11-16; 157Matthew 25:31-32; 1 Corinthians 15:23-25; 158Revelation 20:10; 1591 Corinthians 15:51-52; 160John 5:28-30; Revelation 20:11-15; 161Matthew 25:31-46; 1621 Corinthians 15:24-28; 1631 Timothy 6:13-16; 1642 Peter 3:13; Revelation 21:5; 165Revelation 21:27; 1661 Timothy 1:17; Revelation 7:9-12 Wheaton CollegeGroup idGroup nameWheaton CollegeTraditionWikipedia Origin1860 by abolitionist pastor Jonathan BlanchardIn communion withWebsite Source of creedal statement 7 December 2013 7 December 2013Additional church documentsStatement of FaithWE BELIEVE in one sovereign God, eternally existing in three persons: the everlasting Father, His only begotten Son, Jesus Christ our Lord, and the Holy Spirit, the giver of life; and we believe that God created the Heavens and the earth out of nothing by His spoken word, and for His own glory. WE BELIEVE that God has revealed Himself and His truth in the created order, in the Scriptures, and supremely in Jesus Christ; and that the Scriptures of the Old and New Testaments are verbally inspired by God and inerrant in the original writing, so that they are fully trustworthy and of supreme and final authority in all they say. WE BELIEVE that Jesus Christ was conceived by the Holy Spirit, born of the Virgin Mary, was true God and true man, existing in one person and without sin; and we believe in the resurrection of the crucified body of our Lord, in His ascension into heaven, and in His present life there for us as Lord of all, High Priest, and Advocate. WE BELIEVE that God directly created Adam and Eve, the historical parents of the entire human race; and that they were created in His own image, distinct from all other living creatures, and in a state of original righteousness. WE BELIEVE that our first parents sinned by rebelling against God’s revealed will and thereby incurred both physical and spiritual death, and that as a result all human beings are born with a sinful nature that leads them to sin in thought, word, and deed. WE BELIEVE in the existence of Satan, sin, and evil powers, and that all these have been defeated by God in the cross of Christ. WE BELIEVE that the Lord Jesus Christ died for our sins, according to the Scriptures, as a representative and substitutionary sacrifice, triumphing over all evil; and that all who believe in Him are justified by His shed blood and forgiven of all their sins. WE BELIEVE that all who receive the Lord Jesus Christ by faith are born again of the Holy Spirit and thereby become children of God and are enabled to offer spiritual worship acceptable to God. WE BELIEVE that the Holy Spirit indwells and gives life to believers, enables them to understand the Scriptures, empowers them for godly living, and equips them for service and witness. WE BELIEVE that the one, holy, universal Church is the body of Christ and is composed of the communities of Christ’s people. The task of Christ’s people in this world is to be God’s redeemed community, embodying His love by worshipping God with confession, prayer, and praise; by proclaiming the gospel of God’s redemptive love through our Lord Jesus Christ to the ends of the earth by word and deed; by caring for all of God’s creation and actively seeking the good of everyone, especially the poor and needy. WE BELIEVE in the blessed hope that Jesus Christ will soon return to this earth, personally, visibly, and unexpectedly, in power and great glory, to gather His elect, to raise the dead, to judge the nations, and to bring His Kingdom to fulfillment. WE BELIEVE in the bodily resurrection of the just and unjust, the everlasting punishment of the lost, and the everlasting blessedness of the saved. Community CovenantPrefaceWheaton College is an institution of higher learning, a rigorous academic community that takes seriously the life of the mind. But this description does not exhaust the College's understanding of itself. Wheaton College is also a largely residential community made up of Christians who, according to the College motto, are dedicated to the service of "Christ and His Kingdom."These features in combination mean that Wheaton College is a complex Christian community of living, learning, and serving that cannot be reduced to a simple model. For example, while the College is not a church, it is yet a community of Christians who seek to live according to biblical standards laid down by Jesus Christ for his body, the church. Or again, while the College is not a religious order, it yet demonstrates some features that are similar to religious orders, communities wherein, for the sake of fulfilling the community's purposes, its members voluntarily enter into a social compact. At Wheaton we call this social compact our community covenant. For Wheaton's community covenant to serve its stated purpose, it is crucial that each member of the College family understand it clearly and embrace it sincerely. In joining this covenant we are, before the Lord, joining in a compact with other members of the Wheaton College community. If we do not wish to live under the provisions of this compact, we should not agree to it. But if we do agree to it, it should be with the full intention of living with integrity under its provisions.Our Community CovenantThe goal of campus life at Wheaton College is to live, work, serve, and worship together as an educational community centered around the Lord Jesus Christ. Our mission as an academic community is not merely the transmission of information; it is the development of whole persons who will build the church and benefit society worldwide "For Christ and His Kingdom." Along with the privileges and blessings of membership in such a community come responsibilities. The members of the Wheaton College campus community take these responsibilities seriously. "All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness." — 2 Timothy 3:16 The biblical foundation of Christian community is expressed in Jesus' two great commandments:"Love the Lord your God with all your heart and with all your soul and with all your mind," and, "Love your neighbor as yourself" (Matt. 22:37-40). Jesus himself perfectly demonstrated the pattern: love for God, acted out in love for others, in obedience to God's Word. Acknowledging our dependence on the power and grace of God, the members of the Wheaton College campus community humbly covenant to live according to this ideal. The purposes of this community covenant are as follows: to cultivate a campus atmosphere that encourages spiritual, moral and intellectual growth. to integrate our lives around Christian principles and devotion to Jesus Christ. to remove whatever may hinder us from our calling as a Christ-centered academic community. to encourage one another to see that living for Christ involves dependence on God's Spirit and obedience to his Word, rather than a passive acceptance of prevailing practices. Affirming Biblical StandardsWe desire to build this covenant on basic biblical standards for godly Christian character and behavior. We understand that our calling includes the following:The call to acknowledge the Lordship of Christ over all of life and thought. This involves a wholehearted obedience to Jesus and careful stewardship in all dimensions of life: our time, our possessions, our God-given capacities, our opportunities (Deut. 6:5-6;1 Cor. 10:31; Col. 1:18; 3:17); The call to love God with our whole being, including our minds, and to love our neighbor as ourselves. Christ-like love should be the motive in all decisions, actions, and relationships (Matt. 22:37-40; Rom. 13:8-10; 1 John 4:7-12); The call to pursue holiness in every aspect of our thought and behavior (2 Cor. 7:1; 1 Thess. 4:7; Heb. 12:14; 1 Pet. 1:15-16); The call to exercise our Christian freedom responsibly within the framework of God's Word, humbly submitting ourselves to one another (1 Pet. 5:5; Eph. 5:21) with loving regard for the needs of others (Phil. 2:3-11; Rom. 14:1-23; 1 Thess. 4:9); The call to treat our own bodies, and those of others, with the honor due the very temple of the Holy Spirit (1 Cor. 6:17-20); The call to participate in the worship and activities of the local church, which forms the basic biblically-mandated context for Christian living (Acts 2:42-47; Heb. 10:25; 1 Tim. 3:14-15). Living the Christian LifeWe believe these biblical standards will show themselves in a distinctly Christian way of life, an approach to living we expect of ourselves and of one another. This lifestyle involves practicing those attitudes and actions the Bible portrays as virtues and avoiding those the Bible portrays as sinful. According to the Scriptures, followers of Jesus Christ will:show evidence of the Holy Spirit who lives within them, such as "love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control" (Gal. 5:22-23); "put on" compassion, kindness, humility, gentleness, patience, forgiveness, and supremely, love (Col. 3:12-14); seek righteousness, mercy and justice, particularly for the helpless and oppressed (Prov. 21:3; 31:8-9; Micah 6:8; Matt. 23:23; Gal. 6:10); love and side with what is good in God's eyes, and abhor what is evil in God's eyes (Amos 5:15; Rom. 12:9, 16:19); uphold the God-given worth of human beings, from conception to death, as the unique image-bearers of God (Gen. 1:27; Psalm 8:3-8; 139:13-16); pursue unity and embrace ethnic diversity as part of God’s design for humanity and practice racial reconciliation as one of his redemptive purposes in Christ (Isa. 56:6-7; John 17:20-23; Acts 17:26; Eph. 2:11-18; Col. 3:11; Rev. 7:9-10);uphold chastity among the unmarried (1 Cor. 6:18) and the sanctity of marriage between a man and woman (Heb. 13:4); be people of integrity whose word can be fully trusted (Psalm 15:4; Matt. 5:33-37); give faithful witness to the Gospel (Acts 1:8; 1 Pet. 3:15), practice good works toward all (Gal. 6:10; Eph. 2:10; Heb. 10:24; 1 Pet. 2:11), and live lives of prayer and thanksgiving (1 Thess. 5:17-18; James 5:16; Titus 2:7-8). By contrast, Scripture condemns the following:pride, dishonesty (such as stealing and lying, of which plagiarism is one form), injustice, prejudice, immodesty in dress or behavior, slander, gossip, vulgar or obscene language, blasphemy, greed and materialism (which may manifest themselves in gambling), covetousness, the taking of innocent life, and illegal activities (Prov. 16:18; 1 Cor. 6:10; Exod. 20:7; Rom. 13:9; Col. 3:8-9; James 2:1-13; Gal. 3:26-29; Rom. 13:1-2; 1 Tim. 2:8-10; Heb. 13:5-6); hypocrisy, self-righteousness, and legalism, understood as the imposition of extra-biblical standards of godliness by one person or group upon another (Acts 15:5-11; Matt. 16:6; 23:13-36); sinful attitudes and behaviors such as "impurity and debauchery; idolatry and witchcraft; hatred, discord, jealousy, fits of rage, selfish ambition, dissensions, factions and envy; drunkenness, orgies, and the like" (Gal. 5:19-21); sexual immorality, such as the use of pornography (Matt. 5:27-28), pre-marital sex, adultery, homosexual behavior and all other sexual relations outside the bounds of marriage between a man and woman (Rom. 1:21-27; 1 Cor. 6:9-10; Gen. 2:24; Eph. 5:31). Exercising Responsible FreedomBeyond these explicit biblical issues, the Wheaton College community seeks to foster the practice of responsible Christian freedom (Gal. 5:13-14; 1 Pet. 2:16-17). This requires a wise stewardship of mind, body, time, abilities and resources on the part of every member of the community. Responsible freedom also requires thoughtful, biblically-guided choices in matters of behavior, entertainment, interpersonal relationships, and observance of the Lord's Day."You are not your own. You were bought at a price. Therefore honor God with your body." — I Corinthians 6:20Of particular concern in a collegiate environment are those issues related to alcohol, illegal drugs, and tobacco. While the use of illegal drugs or the abuse of legal drugs is by definition illicit, and the use of tobacco in any form has been shown to be injurious to health, the situation regarding beverage alcohol is more complex. The Bible requires moderation in the use of alcohol, not abstinence. Yet the fact that alcohol is addictive to many, coupled with the biblical warnings against its dangers, also suggests the need for caution. The abuse of alcohol constitutes by far our society's greatest substance abuse problem, not to mention the fact that many Christians avoid it as a matter of conscience. Thus the question of alcohol consumption represents a prime opportunity for Christians to exercise their freedom responsibly, carefully, and in Christ-like love. The Wheaton College community also encourages responsible freedom in matters of entertainment, including the places where members of the College community may seek it, such as television, movies, video, theater, concerts, dances and the Internet. The College assumes its members will be guided in their entertainment choices by the godly wisdom of Philippians 4:8: "Whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable, if anything is excellent or praiseworthy, think about such things." Embracing College StandardsTo foster the kind of campus atmosphere most conducive to becoming the Christian community of living, learning, and serving that Wheaton College aspires to be, the College has adopted the following institutional standards. These standards embody such foundational principles as self-control, avoidance of harmful practices, the responsible use of freedom, sensitivity to the heritage and practices of other Christians, and honoring the name of Jesus Christ in all we do.Wheaton College and all Wheaton College-related functions will be alcohol-free and tobacco-free. This means that the possession or consumption of alcohol or the use of tobacco in any form will be prohibited in, on, or around all campus properties, owned or leased. The same prohibition applies to all Wheaton College vehicles, whether on or off campus, and to all Wheaton College events or programs, wherever they may be held. While enrolled in Wheaton College, undergraduate members of the community will refrain from the consumption of alcohol or the use of tobacco in all settings.Other adult members of the College community will use careful and loving discretion in any use of alcohol. They will avoid the serving or consumption of alcohol in any situation in which undergraduate members of the Wheaton College family are or are likely to be present.On-campus dances will take place only with official College sponsorship. All members of the Wheaton College community will take care to avoid any entertainment or behavior, on or off campus, which may be immodest, sinfully erotic, or harmfully violent (Eph. 4:1-2, 17-24; I Tim. 5:1-2; Gal. 5:22-23). ConclusionWe, the Wheaton College community, desire to be a covenant community of Christians marked by integrity, responsible freedom, and dynamic, Christ-like love, a place where the name of Jesus Christ is honored in all we do. This requires that each of us keeps his or her word by taking the commitment to this covenant seriously as covenant keepers, whatever pressures we may face to do otherwise.The issue of keeping one's word is for a Christian an important one. Being faithful to one's word is a matter of simple integrity and godliness. "Lord, who may live on your holy hill?" asks the Psalmist. "He who keeps his oath, even when it hurts" (15:4), comes the reply. Christian integrity dictates that if we have voluntarily placed ourselves under Wheaton's community covenant, we must make every effort to fulfill our commitment by living accordingly. Keeping our covenant may also on occasion require that we take steps to hold one another accountable, confronting one another in love as we work together to live in faithfulness both to God's Word and to our own word. Such loving acts of confrontation are at times difficult, but when performed in the right spirit (Gal. 6:1), they serve to build godly character for both the individuals involved and the community as a whole (Matt. 18:15-17). Only in this way, as we are willing to speak the truth in love, will we "grow up into him who is the Head, that is, Christ" (Eph. 4:15). Let the word of Christ dwell in you richly as you teach and admonish one another with all wisdom, . . . And whatever you do, whether in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through Him. — Colossians 3:16-17Scripture quotations are taken from the New International Version.Wheaton College intends for the text and spirit of its Community Covenant to also serve as a resource for other institutions. As such, the Community Covenant may be used, adapted, or reproduced entirely or in part. In so doing, please cite Wheaton College as the author of the original document.Xenos Christian FellowshipGroup idGroup nameXenos Christian FellowshipTraditionWikipedia Origin1970 Bible study groups around Ohio State University inspired by the underground paper The Fish House. In communion withWebsite Source of creedal statement 10 December 2013Additional church documentsStatement of FaithXenos Christian Fellowship encourages people of all beliefs and persuasions to investigate what the Bible teaches. There is no official membership at Xenos. However, we consider a number of biblical doctrines to be central to our faith and vital to the integrity of all aspects of our ministry. We affirm significant historic creeds of the church, such as the Apostles Creed XE "Apostles’ Creed" and the Nicene Creed XE "Nicene Creed" . The Bible The Bible is the inspired word of God. The 66 books which constitute the Bible are entirely reliable and truthful, and the Bible stands as the central authority over our lives, our faith and the direction of our church. We are committed to standard formulations of biblical inspiration such as the "Chicago Statement on Biblical Inerrancy XE "Chicago Statement on Biblical Inerrancy (1978)" , and Hermeneutics XE "Chicago Statement on Biblical Hermeneutics (1982)" ." (2 Timothy 3:16; Matthew 5:18) The Trinity Three persons eternally share the Divine Nature. The Bible refers to these persons as the Father, the Son and the Holy Spirit. God is both self-existent and personal. (John 14:10, 26; 15:26) Jesus ChristJesus Christ, the Son, is fully God and fully human. He lived a sinless life, died for the sins of humankind, was resurrected bodily on the third day, ascended into heaven and is coming again as King and Judge. Jesus Christ is the only provision that God has given for people to be reconciled to Him. Jesus' life on earth also serves as the model for the Christian life. (John 14:6; Acts 4:12) Holy Spirit The Holy Spirit is God. He indwells us at the moment we place our faith in Christ. He empowers us to live an effective Christian life by affirming our salvation, encouraging us and giving us the strength to live a life that is pleasing to God and personally fulfilling. The Holy Spirit also endows each believer with a unique spiritual ability to serve the church and the world. (John 14:16; Ephesians 1:19-20; 1 Corinthians 12) Salvation Salvation is reconciliation with God through the atoning work of Jesus Christ. God offers us salvation by His grace alone and we receive it as a gift through personal faith in the finished work of Jesus Christ. This right standing before God must be received and cannot be earned. God freely offers salvation to all people, and our salvation is secure. (Ephesians 2:8,9; Romans 8:38,39; Ephesians 1:13; 2:4)Humanity Human beings are created in the image of God. As such, we are unique among all of God's creation. Through the abuse of our God-given free will, we have turned against God and this has resulted in spiritual death for all humankind. Humanity lives in a state of alienation and profound need which can only be satisfied by reconciliation with God through Christ. Without this reconciliation, all people stand under God's righteous judgment. Humanity, although fallen, maintains the image of God and is, therefore, still dignified and unique. God continues to love us and reach out to us, even though we are hostile to Him. Believers in Jesus Christ receive a new nature that becomes the foundation for a process of transformation. (John 3:16; 2 Corinthians 5:17) The Church The church is composed of all those throughout history who place saving faith in Jesus Christ. The church is not an institution, but a people. God wants all Christians to live out their spiritual lives in a corporate context. This context of Christian love relationships is a crucial feature of our witness for Christ as it reflects God's character to the world. The church is God's chosen instrument through which the message of salvation is spread to all people. This mission is the central purpose for the church. We are to carry the good news locally and worldwide and demonstrate the gospel by relevant social action. (John 13:34, 35; 1 Corinthians 12:12-26; Matthew 28:19) Satan Satan is the personal, spiritual adversary of God and God's followers. Satan actively opposes the work of the church and the spiritual vitality of Christians. We therefore take seriously, but in a balanced way, the reality of personal, spiritual opposition. Satan is doomed to final defeat and judgment when Christ returns. (Ephesians 6:12; Revelation 20) Second Coming This age will conclude with the personal, bodily return of Christ. At that time, He will complete God's plan to reestablish His just and righteous rule over all humanity. (Matthew 24:29-31; Revelation 20) The Afterlife At the final judgment, God will assign all people their eternal destinies-either life or judgment. Those who have responded to Jesus Christ with saving faith will receive the eternal life they have already been promised (John 5:24), while others will live under eternal judgment.Therefore, because eternal issues are at stake, there is an urgency to communicate the gospel. (Matthew 25:46; 2 Thessalonians 1:5-10)Zen Zion Coptic Orthodox of Reformed RastafarianismGroup idZZCOGroup nameZen Zion Coptic Orthodox of Reformed RastafarianismTraditionRastafarianWikipediaOriginCirca 2000In communion withWebsite Source of creedal statement 10 December 2013Additional church documentsyesZen Zion Coptic Orthodox CreedI and I believe in Jah, the father, the almighty, creator of heaven and earth, and in all things visible, and invisible, and in Jesus, his son, our brother, who existed from the beginning, being of one substance with Jah, as were I and I;through whom all things were made;Who, in accordance with Jah's will,was conceived and born as we all are, was anointed with Herb, suffered at the hands of the state, died, and decscended into hades. On the third day, he arose from the dead, and ascended into heaven.I and I believe in the Holy Ether, the Lord, the Giver of Life,who is held between Jah and his children, and with them, she is worshipped and glorified; and she speaks through the Prophets, the saints, and the Pantheon.I and I believe in one holy catholic and universal church, acknowledge one baptism for the remission of sins, receive multiple anointings for the continuity of grace, and know better than to worry about the afterlife. I and I await the return of the Ark to the Temple.I and I are one, AMEN Zion Christian Church (Arlington Heights, IL)Group id Group nameZion Christian ChurchTraditionAssemblies of God, USAWikipediaOriginIn communion withWebsite Source of creedal statement 8 December 2013Additional church documentslink to Assemblies of God, USA for doctrinal statementsOur FaithWe believe that the Bible is the revealed Word of GodWe believe that Jesus Christ died on the cross to pay the price for our sins, he was buried and he resurrected from death to prove that he is the Son of GodWe believe that everyone who believes in Jesus Christ and the gospel should declare their faith through baptism.We believe that Speaking in Tongues is a clear evidence of theBaptism in the Holy Spirit.We believe and try to follow all the teachings in the Bible.Bible teaches that, a church shall be a house of prayer for all nations. Therefore, everyone is welcome to attend our worship services and Sunday school classes. We don’t have a membership fee or any other fee for attending any of our services.Zion Christian Church (Durham, NC)Group id Group nameZion Christian ChurchTraditionWikipediaOrigin1982 Donald Q. Fozard, Sr. leaves Baptist tradition for independent Pentecostal traditionIn communion withWebsite Source of creedal statement 8 December 2013Additional church documentsStatement of FatihThe programs and activities governing the form of worship of Mount Zion Christian Church, Incorporated shall be based upon and at all times shall be consistent with the following creed and beliefs.Hell and Eternal RetributionThe one who physically dies in his sins without Christ is hopelessly and eternally lost in the lake of fire and therefore has no further opportunity of hearing the Gospel or for repentance. The lake of fire is literal. The terms “eternal” and “everlasting,” used in describing the duration of the punishment of the damned in the lake of fire, carry the same thought and meaning of endless existence as used in noting the duration of joy and ecstasy of the saints in the presence of God (Hebrews 9:27; Revelation 19:20; Hebrews 6:1-2).Communion– The Lord’s SupperWe partake of the Lord’s Supper to show the Lord’s death till he comes (I Corinthians 11:23-31). The bread symbolizes the Lord’s broken body (Isaiah 53:5; I Corinthians 11:24). The cup represents the new covenant in His blood which provides us forgiveness and relationship with God (Hebrews 8; I Corinthians 11:25). We judge ourselves and realize that this is our salvation and receive it (I Corinthians 11:28-30) for if we receive it unworthy–without giving it honor as our salvation–we are guilty of the body and blood of the Lord (I Corinthians 11:27).Laying on of HandsA simple belief that power or anointing or any other necessary quality can be transmitted from one person touching another. Laying on of hands was practiced by the Levitical Priesthood. Jesus practiced it in Mark 10:13-16 as a blessing, and it is our grounds for baby dedication instead of baptism. Laying on of hands for Healing (Mark 5:22; 23 and 41; Mark 5:28-31;Acts 28:8; Acts 19:11-12); Laying on of Hands to confer office (Acts 6:2-6); Laying on of Hands to receive the Holy Ghost (Acts 8:16-18); Laying on of Hands to believe words spoken, to receive anointing, and to cultivate the anointing (I Timothy 4:14); Laying on of Hands for Ordination to consecrate and receive the necessary ministry tools (I Timothy 4:14).The ScripturesThe Bible is the inspired Word of God, the product of Holy Men of old who spoke and wrote as they were moved by the Holy Spirit. The New Covenant as recorded in the New Testament, we accept as our infallible guide in matters pertaining to conduct and doctrine (II Timothy 3:16, I Thessalonians 2:13: II Peter 1:21).The GodheadOur God is One but manifest in three persons–the Father, the Son, and the Holy Spirit (Philippians 2:6, Matthew 3:16-17). God the Father is greater than all; the Source of the Word (Logos) and the Begetter (John 14:28; John 16:28; John 1:14). Jesus is the Son of God, One with the Father, the Word flesh-covered, the One Begotten, and has existed with the Father from the beginning (John 1:1; John 1:18; John 1:14; John 10:30). The Holy Spirit proceeds forth from both the Father and the Son and is eternal (John 15:26).Man, His Fall and RedemptionMan is a created being, made in the likeness and image of God, but through Adam’s transgression and fall, sin came into the world. “All have sinned and come short of the glory of God.” As it is written, there is none righteous, no not one.” Jesus Christ, the Son of God, was manifested to undo the work of the devil and gave His life and shed His blood to redeem and restore man back to God (Romans 5:12; Romans 3:23; Romans 3:9-10; I John 3:8; Galatians 3:13-14). Salvation is the gift of God to man, separate from works and the law, and is made operative by grace through faith in Jesus Christ, producing works acceptable to God (Ephesians 2:8).Eternal Life and New BirthMan’s first step toward salvation is Godly sorrow that worketh repentance. The new birth is necessary to all men, and when fulfilled produces eternal life (II Corinthians 7:10; I John 5:12;John 3:3-5).Water BaptismBaptism in water by immersion is a direct commandment of our Lord, and is for believers only. The ordinance is a symbol of the Christian’s identification with Christ in His death, burial and resurrection (Matthew 28:19; Romans 6:4; Colossians 2:12; Acts 8:36-39). The following recommendation regarding the Water Baptismal formula is adopted to-wit: “On the confession of your faith in the Lord Jesus Christ, the Son of God, and by His authority, I baptize you in the name of the Father, Son and of the Holy Ghost, Amen.”Baptism in the Holy SpiritThe Baptism in the Holy Ghost and Fire is a gift from God as promised by the Lord Jesus Christ to those who are believers in this dispensation and is received subsequent to the new birth. This experience is accompanied by the initial evidence of the speaking in other tongues as the Holy Spirit Himself gives utterance (Matthew 3:11; John 14:16-17; Acts 1:8; Acts 2:38-39; Acts 19:1-7; Acts 2:4).SantificationThe Bible teaches that without Holiness no man can see the Lord. We believe in the doctrine of sanctification as a definite, yet progressive work of grace, commencing at the time of regeneration and continuing until the consummation of salvation (Hebrews 12:14; I Thessalonians 5:23; II Peter 3:18; II Corinthians 3:18; Philippians 3:12-14; I Corinthians 1:30).Divine healingHealing is for the physical ills of the human body and is wrought by the power of God through the prayer of faith, and by laying on hands. It is provided for in the atonement of Christ, and it is a privilege of every member of the church today (Mark 16:18; James 5:14-20; I Peter 2:24; Matthew 8:17; Isaiah 53:4-5).Resurrection of the Just and the Return of Our LordThe Angels said,”This same Jesus shall so come in like manner.” His coming is imminent. When He comes, “The dead in Christ rise first; then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air”( Acts 1:11; I Thessalonians 4:16-17). Following the tribulation, He shall return to earth, as King of Kings, the Lord of Lords and together with His Saints, who shall be kings of priests, He shall reign a thousand years (Revelation 19:20; Hebrews 6:1-2).Zion Christian Church (Pittsburg, PA)Group id Group nameZion Christian ChurchTraditionWikipediaOrigin1991 of by group of 8 people2007 merged with South Pittsburgh Assembly of GodIn communion withWebsite Source of creedal statement 8 December 2013Additional church documentsWhat We BelieveZion Christian Church is a diverse gathering of believers who meet each week to celebrate the reality of the Lord Jesus Christ and return thanks to Him for all He is doing in our lives.We are?Evangelical, staking all on the message of God’s redeeming love in Christ’s death at Calvary – the sole and bountiful provision of salvation and forgiveness freely extended to a lost and dying world.We are?Biblical, recognizing the authority of the Holy Scriptures and working to apply its teachings in our daily lives, our homes, our work, and our relationships.We are?a Charismatic or Pentecostal Church, knowing that the Baptism of the Holy Spirit was extended on the Day of Pentecost for the duration of the Church Age, and that the power of this experience remains God’s purpose in this and every dispensation. We believe in the continuing ministry of the Holy Spirit as evidenced in the glorification of Jesus, in charismatic gifts, in the “Five fold Ministry” offices, and in His fruit produced in the lives of believers.We are?a body of believers seeking to excel in caring and serving. We will be glad to have you visit us! We trust you will feel at home, and will be encouraged in the Presence of the Lord.?Statement of FaithWe believe in one God Who is infinitely perfect.? He is eternally existent in three Persons: Father, Son, and Holy Spirit.We believe in the deity of Jesus Christ: in His Pre-existence, in His virgin birth, in His sinless life, in His death and atonement for sins through His shed blood, in His bodily resurrection, in His ascension to the Father’s right hand, in His present Priestly ministry, and in His return to earth at the time appointed by the Father.We believe the Bible to be the inspired and authoritative Word of God; the only infallible guide to life, faith, doctrine, and conduct.We believe that for fallen men to be saved that repentance, faith in the atoning blood of Christ, and regeneration by the Holy Spirit are all essential.We believe that sanctification and holiness of heart remain God’s enduring design for the church.We believe the Baptism of the Holy Sprit was given on the Day of Pentecost for the duration of the Church Age, and that the power of this experience remains God’s purpose in this dispensation.?? We believe in the continuing ministry of the Holy Spirit as evidenced in the glorification of Jesus, in charismatic gifts, in the “Five fold Ministry” offices, and in His fruit produced in the lives of believers.We believe in Christ’s personal, bodily return to earth in power and great Glory, and in His present and everlasting dominion.We believe in the resurrection of both the saved and the lost; they that are saved unto the resurrection of eternal life and bliss in heaven, and they that are lost unto the resurrection of eternal punishment in hell. Zion Christian Church (South Africa)Group idZCCGroup nameZion Christian ChurchTraditionWikipedia Origin1910 by Engenas Lekganyane formerly of Free Church of ScotlandInfluenced by Catholic Christian Church of John Alexander Dowie (Zion, IL)Influenced by Pentecostal missionary John G. Lake (co-founder of the Apostolic Faith Mission of South Africa1942 official registered as a ChurchIn communion withWebsiteSource of creedal statementAdditional church documentsZion Christian Church (Troy, MI)Group id Group nameZion Christian ChurchTraditionWikipediaOrigin1955 by Leonard GardnerIn communion withWebsite Source of creedal statement 8 December 2013Additional church documentsOur BeliefsWe believe that Jesus Christ is central to everything we do and believe. He is the reason for our existence, and we worship Him alone.John 14:6 Jesus said to him, “I am the way, the truth and the life. No one comes to the Father except through Me.”Colossians 1:18 “And He is the head of the body, the church; He is the beginning and the firstborn from among the dead, so that in everything He might have the supremacy.”We believe that it is God’s desire that everyone would come to know Christ personally, and that no one is excluded from His love and forgiveness.2 Peter 3:9 “The Lord is not slow in keeping His promise, as some understand slowness. He is patient with you, not wanting anyone to perish, but everyone to come to repentance.”We believe that God’s love crosses all boundaries, whether they be race, economic, denominational, age or gender. God’s love is bigger than any line our culture may draw.Acts 10:34 Then Peter began to speak: “I now realize how true it is that God does not show favoritism.”We believe that the Holy Spirit leads us in all aspects of our walk with Christ, and that we are to be sensitive to His direction and comfort.Zechariah 4:6b “Not by might nor by power, but by my Spirit, says the Lord Almighty.”We believe in Holy Spirit baptism, with all the gifts and power that it brings for successful Christian living today.We believe that every believer has a place and part to play in the church.1 Corinthians 12:12, 27 (12) The body is a unit, though it is made up of many parts; and though all its parts are many, they form one body. So it is with Christ. (27) Now you are the body of Christ, and each one of you is part of it.We believe that God wants to work in every part of a person – spiritually, emotionally, intellectually, physically and socially. We see the person as a spirit, with a soul, housed in a body.1 Thessalonians 5:23-24 “May God himself, the God of peace, sanctify you through and through. May your whole spirit, soul and body be kept blameless at the coming of our Lord Jesus Christ.”Zion Primitive Baptist ChurchGroup idGroup nameZion Primitive Baptist ChurchTraditionWikipediaOriginIn communion withWebsite Source of creedal statement 10 December 2013Additional church documentsArticles of Faith We believe there is one true and living God, and that the Godhead consists of three Divine Persons, The Father, and The Son, and The Holy Spirit. (Deu. 4:39, Matt. 28:19, Mark 12:32, I John 5:7) We believe Jesus Christ to be The Son of God. (Matt. 3:16-17, Luke 1:35) We believe that all scripture is given by inspiration of God, and that the ministers of Christ should teach all the scripture recorded in the 1611 King James Version. However, we believe that the New Testament contains the perfect rule of order, discipline, and practice for the Church of Christ. (Acts 20:26-28, II Cor. 3:6, Heb. 7:12, II Tim. 3:16-17) We believe that by one man - Adam - sin entered into the world, and by that sin death passed upon all men, and that "by nature" the human race is alienated from God, and are without strength, desire, or will to come to Christ for life. (John 6:44, Rom. 3:9-18, Eph. 2:1-3, Titus 3:3-7) We believe that by the decree of God, and for the manifestation of His glorious grace, He chose an innumerable host of mankind, and predestinated them to be conformed to the image of His Son Jesus Christ. Those He chose are particularly and unchangeably designed, so that they cannot either increase or diminish. (Rom. 8:29-30, Rom. 9:10-16, Eph. 1:3-6, Rev. 7:9) We believe that those of mankind thus chosen and fore-ordained unto eternal life, were redeemed by Christ Jesus, and are effectually called by the direct work of the Holy Spirit, and that by irresistible grace. We, thus, reject the doctrines of water baptism regeneration and gospel regeneration by the preached word. (Ps. 65:4, John 1:10-13, John 3:5-8, John 6:63, John 10:27-30, Eph. 2:1, Gal. 4:6, Jude 1:1, I Pet. 1:18-19) We believe in the preservation of the saints; that they are "preserved" in Jesus Christ, and can never finally fall away from the love of God and the redemption that is by Jesus Christ. (John 5:24, Rom. 8:33-39, Phil. 1:6, Jude 1:1) We believe that baptism and the Lord's Supper are ordinances of Christ, and baptism by immersion in water is the only scriptural mode, and that unleavened bread and wine are the only proper emblems of the Lord's Supper, and that the authority to administer these ordinances is invested in God's ministers who have come under the imposition of hands by a presbytery. (Matt. 3:7-17, Matt. 26:26-29, John 3:23, I Cor. 11:23-26) We believe that Jesus Christ taught one of the greatest examples of humility when He laid aside His garments, and washed the apostles feet. We believe that the Church of Christ should practice this example in all ages. (John 13:4-17) We believe that there shall be a resurrection of the dead, both of the just and unjust, and that the bodies of the elect shall inherit the Kingdom prepared for them "from the foundation of the world", and that the bodies of the wicked "shall go away into everlasting punishment." (Dan. 12:2, Matt. 25:34-46, Acts 24:15, I Cor. 15:35-55, Rev. 20:11-15) We deny that God decreed sin, and that He is in any sense the author thereof. We believe the scriptures teach a parental law, and that the saints of God that obey the scripture, enjoy blessings in this life which cannot be enjoyed other wise. (Isa. 1:19-20, Luke 12:47, I Cor. 3:8, James 1:13-15, James 1:25) We believe that the Churches of Christ should withdraw from every member that walks disorderly; that walks in any sin named in Galatians 5:19-21 or in Ephesians 5:5. (Rom. 16:17-18, I Cor. 6:10, II Thes. 3:6) We believe that each local church is an organic member of the visible Kingdom of Jesus Christ, and that such a church is an independent body, having Christ as her only Head and Lawgiver. (Matt. 23:21, John 18:36, Eph. 5:23, Eph. 4:15-16, Col. 1:18) Comments: These articles are in no way intended to take precedent over Scripture. As you can see, in the articles themselves, we hold that Scripture is our only rule of faith and practice. However, articles of faith, such as these, are useful in identifying the basic doctrines for which a particular church stands. We hold these articles forth to say this is what we believe the Holy Word of God teaches.Zion Rest Primitive Baptist ChurchGroup idGroup nameZion Rest Primitive BaptistTraditionBaptistWikipediaOriginIn communion withWebsite Source of creedal statement 29-May-2009 10 December 2013Additional church documentsArticles of FaithArticle 1 - We believe in one true and living God, the Father, the Word and the Holy Ghost.Article 2 - We believe the Scriptures of the Old and New Testaments are the written word of God, and the only rule of faith and practice.Article 3 - We believe in the doctrine of election by grace.Article 4 - We believe in the fall of man and that he is incapable of recovering himself therefrom.Article 5 - We believe that sinners are justified in the sight of God only by the imputed righteousness of Jesus Christ.Article 6 - We believe that God's elect shall be called and regenerated by the Holy Spirit.Article 7 - We believe that the saints shall be preserved in grace and never fall finally away.Article 8 - We believe that baptism, and the Lord's Supper are ordinances of Jesus Christ; and that true believers are the subjects; and we believe that the mode of baptism is immersion.Article 9 - We believe in the resurrection of the dead and a general judgment; and the punishment of the wicked is everlasting and the joys of the righteous are eternal.Article 10 - We believe that no minister has a right to the administration of the ordinances only such as are regularly baptized, called and come under the imposition of hands by a presbytery.Article 11 - We believe that none but regularly baptized members have a right to commune at the Lord's table; and we believe that saints should wash each other's feet after taking the Lord's Supper.What We BelieveGod – We believe that God is one God (Deuteronomy 6:4). He forms the Godhead as The Father, The Son, and the Holy Spirit, and these are one.Trinity – We believe in the doctrine of the Trinitarian Godhead: that is God the Father, God the Son, and God the Holy Spirit. These three being one God, yet distinctly three, as is the mystery of the Trinity (Genesis 1:26; Daniel 7:13; John 1:1-19; 1 John 5:7)Worship – We believe that the child of God is to glorify the Lord in everything he/she does (1 Corinthians 6:20). The child of God is to particularly join themselves together on the first day of the week to set aside a holy time of worship for our God (Acts 20:7; 1 Corinthians 16:2; Hebrews 10:25). We believe that the worship services consists of: singing, praying, and preaching. We believe that this is to include the family as a whole without the separation of parent and child, but that the preaching of the word of God, and the singing of praises are for parent and child, young and old together as one body of Christ (Mark 10:13-15).Baptism – We believe in the biblical example of Baptism as exhibited by our Lord: which is baptism by immersion. This is greatly evidenced throughout the bible where Jesus, and others both “went down into the water” and “came up out of the water” (Matthew 3:16, Mark 1:10, Acts 8:38). Baptism is to be a representation of the death, burial, and resurrection of Jesus Christ (Romans 6:3-4). Therefore immersion baptism is the only method that accomplishes this representation. We also believe in a “Believer’s Baptism” which is baptism of the converted, repentant believer as John the Baptist indicates when he began his ministry: “Repent, and be baptized.”Man – We believe that man was created by God in His image. We believe that man was Adam, and due to his failure to uphold the law of God to not partake of the fruit of the Tree of Knowledge that sin was brought into this world. It was due to Adam’s disobedience that Christ entered into the world: to redeem His children from Adam’s sin (Romans 5:12-21).Scriptures – We believe that the scriptures are the inerrant, inspired word of God, and the only source for practice and doctrine in the New Testament Church. As stated by the Apostle Paul “All cripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness” (2 Timothy 3:16) ................
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