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And the articles of religion according to the book of common prayer:
Articles of Religion
As established by the Bishops, the Clergy, and the Laity
of the Protestant Episcopal Church in the United States
of America, in Convention, on the twelfth
day of September, in the Year of our Lord, 1801.
I. Of Faith in the Holy Trinity.
There is but one living and true God, everlasting, without body, parts, or passions; of
infinite power, wisdom, and goodness; the Maker, and Preserver of all things both visible
and invisible. And in the unity of this Godhead there be three Persons, of one substance, power,
and eternity; the Father, the Son, and the Holy Ghost.
II. Of the Word or Son of God, which was made very Man.
The Son, which is the Word of the Father, begotten from everlasting of the Father, the very
and eternal God, and of one substance with the Father, took Man's nature in the womb of
the blessed Virgin, of her substance: so that two whole and perfect Natures, that is to say,
the Godhead and Manhood, were joined together in one Person, never to be divided,
whereof is one Christ, very God, and very Man; who truly suffered, was crucified, dead,
and buried, to reconcile his Father to us, and to be a sacrifice, not only for original guilt, but
also for actual sins of men.
III. Of the going down of Christ into Hell.
As Christ died for us, and was buried; so also it is to be believed, that he went down into
Hell.
IV. Of the Resurrection of Christ.
Christ did truly rise again from death, and took again his body, with flesh, bones, and all
things appertaining to the perfection of Mans nature; wherewith he ascended into Heaven,
and there sitteth, until he return to judge all Men at the last day.
V. Of the Holy Ghost.
The Holy Ghost, proceeding from the Father and the Son, is of one substance, majesty, and
glory, with the Father and the Son, very and eternal God.
VI. Of the Sufficiency of the Holy Scriptures for Salvation.
Holy Scripture containeth all things necessary to salvation: so that whatsoever is not read
therein, nor may be proved thereby, is not to be required of any man, that it should be
believed as an article of the Faith, or be thought requisite or necessary to salvation. In the
name of the Holy Scripture we do understand those canonical Books of the Old and New
Testament, of whose authority was never any doubt in the Church.
Of the Names and Number of the Canonical Books
Genesis, The First Book of Samuel, The Book of Esther,
Exodus, The Second Book of Samuel, The Book of Job,
Leviticus, The First Book of Kings, The Psalms,
Numbers, The Second Book of Kings, The Proverbs,
Deuteronomy, The First Book of Chronicles, Ecclesiastes or Preacher,
Joshua, The Second Book of Chronicles, Cantica, or Songs of Solomon,
Judges, The First Book of Esdras, Four Prophets the greater,
Ruth, The Second Book of Esdras, Twelve Prophets the less.
And the other Books (as Hierome saith) the Church doth read for example of life and
instruction of manners; but yet doth it not apply them to establish any doctrine; such are
these following:
The Third Book of Esdras, The rest of the Book of Esther,
The Fourth Book of Esdras, The Book of Wisdom,
The Book of Tobias, Jesus the Son of Sirach,
The Book of Judith, Baruch the Prophet,
The Song of the Three Children, The Prayer of Manasses,
The Story of Susanna, The First Book of Maccabees,
Of Bel and the Dragon, The Second Book of Maccabees.
All the Books of the New Testament, as they are commonly received, we do receive, and
account them Canonical.
VII. Of the Old Testament.
The Old Testament is not contrary to the New: for both in the Old and New Testament
everlasting life is offered to Mankind by Christ, who is the only Mediator between God and
Man, being both God and Man. Wherefore they are not to be heard, which feign that the
old Fathers did look only for transitory promises. Although the Law given from God by
Moses, as touching Ceremonies and Rites, do not bind Christian men, nor the Civil precepts
thereof ought of necessity to be received in any commonwealth; yet notwithstanding, no
Christian man whatsoever is free from the obedience of the Commandments which are
called Moral.
VIII. Of the Creeds.
The Nicene Creed, and that which is commonly called the Apostles' Creed, ought
thoroughly to be received and believed: for they may be proved by most certain warrants of
Holy Scripture.
The original Article given Royal assent in 1571 and reaffirmed in 1662, was entitled, Of the Three Creeds;
and began as follows, The Three Creeds, Nicene Creed, Athanasiuss Creed, and that which is commonly
called the Apostles' Creed . . .
IX. Of Original or Birth Sin.
Original sin standeth not in the following of Adam, (as the Pelagians do vainly talk
but it
is the fault and corruption of the Nature of every man, that naturally is engendered of the
offspring of Adam; whereby man is very far gone from original righteousness, and is of his
own nature inclined to evil, so that the flesh lusteth always contrary to the Spirit; and
therefore in every person born into this world, it deserveth God's wrath and damnation.
And this infection of nature doth remain, yea in them that are regenerated; whereby the lust
of the flesh, called in Greek, , (which some do expound the wisdom, some
sensuality, some the affection, some the desire, of the flesh), is not subject to the Law of
God. And although there is no condemnation for them that believe and are baptized; yet the
Apostle doth confess, that concupiscence and lust hath of itself the nature of sin.
X. Of Free Will.
The condition of Man after the fall of Adam is such, that he cannot turn and prepare
himself, by his own natural strength and good works, to faith, and calling upon God.
Wherefore we have no power to do good works pleasant and acceptable to God, without
the grace of God by Christ preventing us, that we may have a good will, and working with
us, when we have that good will.
XI. Of the Justification of Man.
We are accounted righteous before God, only for the merit of our Lord and Saviour Jesus
Christ by Faith, and not for our own works or deservings. Wherefore, that we are justified
by Faith only, is a most wholesome Doctrine, and very full of comfort, as more largely is
expressed in the Homily of Justification.
XII. Of Good Works.
Albeit that Good Works, which are the fruits of Faith, and follow after Justification, cannot
put away our sins, and endure the severity of God's judgment; yet are they pleasing and
acceptable to God in Christ, and do spring out necessarily of a true and lively Faith;
insomuch that by them a lively Faith may be as evidently known as a tree discerned by the
fruit.
XIII. Of Works before Justification.
Works done before the grace of Christ, and the Inspiration of the Spirit, are not pleasant to
God, forasmuch as they spring not of faith in Jesus Christ; neither do they make men meet
to receive grace, or (as the School-authors say) deserve grace of congruity: yea rather, for
that they are not done as God hath willed and commanded them to be done, we doubt not
but they have the nature of sin.
XIV. Of Works of Supererogation.
Voluntary Works besides, over and above, God's Commandments, which they call Works of Supererogation, cannot be taught without arrogancy and impiety: for by them men do
declare, that they do not only render unto God as much as they are bound to, but that
they do more for his sake, than of bounden duty is required: whereas Christ saith plainly,
When ye have done all that are commanded to you, say, We are unprofitable servants.
XV. Of Christ alone without Sin.
Christ in the truth of our nature was made like unto us in all things, sin only except, from
which he was clearly void, both in his flesh, and in his spirit. He came to be the Lamb
without spot, who, by sacrifice of himself once made, should take away the sins of the
world; and sin (as Saint John saith) was not in him. But all we the rest, although baptized,
and born again in Christ, yet offend in many things; and if we say we have no sin, we
deceive ourselves, and the truth is not in us.
XVI. Of Sin after Baptism.
Not every deadly sin willingly committed after Baptism is sin against the Holy Ghost, and unpardonable. Wherefore the grant of repentance is not be denied to such as fall into sin
after Baptism. After we have received the Holy Ghost, we may depart from grace given, and
fall into sin, and by the grace of God we may arise again, and amend our lives. And
therefore they are to be condemned, which say, they can no more sin as long as they live
here, or deny the place of forgiveness to such as truly repent.
XVII. Of Predestination and Election
Predestination to Life is the everlasting purpose of God, whereby (before the foundations of
the world were laid) he hath constantly decreed by his counsel secret to us, to deliver from
curse and damnation those whom he hath chosen in Christ out of mankind, and to bring
them by Christ to everlasting salvation, as vessels made to honour. Wherefore, they which
be endued with so excellent a benefit of God, be called according to God's purpose by his
Spirit working in due season: they through Grace obey the calling: they be justified freely:
they be made sons of God by adoption: they be made like the image of his only-begotten
Son Jesus Christ: they walk religiously in good works, and at length, by God's mercy, they
attain to everlasting felicity.
As the godly consideration of Predestination, and our Election in Christ, is full of sweet,
pleasant, and unspeakable comfort to godly persons, and such as feel in themselves the
working of the Spirit of Christ, mortifying the works of the flesh, and their earthly mem-
bers, and drawing up their mind to high and heavenly things, as well because it doth greatly
establish and confirm their faith of eternal Salvation to be enjoyed through Christ, as
because it doth fervently kindle their love towards God: So, for curious and carnal persons,
lacking the Spirit of Christ, to have continually before their eyes the sentence of Gods
Predestination, is a most dangerous downfall, whereby the Devil doth thrust them either
into desperation, or into wrethchlessness of most unclean living, no less perilous than
desperation.
Furthermore, we must receive God's promises in such wise, as they be generally set forth to
us in Holy Scripture: and, in our doings, that Will of God is to be followed, which we have
expressly declared unto us in the word of God.
XVIII. Of obtaining eternal Salvation only by the Name of Christ
They also are to be had accursed that presume to say, That every man shall be saved by the
Law or Sect which he professeth, so that he be diligent to frame his life according to that
Law, and the light of Nature. For Holy Scripture doth set out unto us only the Name of
Jesus Christ, whereby men must be saved.
XIX. Of the Church.
The visible Church of Christ is a congregation of faithful men, in which the pure Word of
God is preached, and the Sacraments be duly ministered according to Christ's ordinance, in
all those things that of necessity are requisite to the same.
As the Church of Jerusalem, Alexandria, and Antioch, have erred; so also the Church of
Rome hath erred, not only in their living and manner of Ceremonies, but also in matters of
Faith.
XX. Of the Authority of the Church.
The Church hath power to decree Rites or Ceremonies, and authority in Controversies of
Faith: and yet it is not lawful for the Church to ordain anything that is contrary to Gods
Word written, neither may it so expound one place of Scripture, that it be repugnant to
another. Wherefore, although the Church be a witness and a keeper of Holy Writ, yet, as it
ought not to decree any thing against the same, so besides the same ought not to enforce
any thing to be believed for necessity of Salvation.
XXI. Of the Authority of General Councils.
[The Twenty-first of the former Articles is omitted; because it is partly of a local and civil
nature, and is provided for, as to the remaining parts of it, in other Articles.]
The original 1571, 1662 text of this Article, omitted in the version of 1801, reads as follows: General
Councils may not be gathered together without the commandment and will of Princes. And when they be
gathered together, (forasmuch as they be an assembly of men, whereof all be not governed with the Spirit
and Word of God,) they may err, and sometimes have erred, even in things pertaining unto God.
Wherefore things ordained by them as necessary to salvation have neither strength nor authority, unless
it may be declared that they be taken out of holy Scripture.
XXII. Of Purgatory.
The Romish Doctrine concerning Purgatory, Pardons, Worshipping and Adoration, as well
of Images as of Relics, and also Invocation of Saints, is a fond thing, vainly invented, and
grounded upon no warranty of Scripture, but rather repugnant to the Word of God.
XXIII. Of Ministering in the Congregation
It is not lawful for any man to take upon him the office of public preaching, or ministering
the Sacraments in the Congregation, before he be lawfully called, and sent to execute the
same. And those we ought to judge lawfully called and sent, which be chosen and called to
this work by men who have public authority given unto them in the Congregation, to call
and send Ministers into the Lords vineyard.
XXIV. Of Speaking in the Congregation in such a Tongue as the people understandeth.
It is a thing plainly repugnant to the Word of God, and the custom of the Primitive Church,
to have public Prayer in the Church, or to minister the Sacraments, in a tongue not
understanded of the people.
XXV. Of the Sacraments.
Sacraments ordained of Christ be not only badges or tokens of Christian men's profession,
but rather they be certain sure witnesses, and effectual signs of grace, and God's good will
towards us, by the which he doth work invisibly in us, and doth not only quicken, but also
strengthen and confirm our Faith in him.
There are two Sacraments ordained of Christ our Lord in the Gospel, that is to say,
Baptism, and the Supper of the Lord.
Those five commonly called Sacraments, that is to say, Confirmation, Penance, Orders,
Matrimony, and Extreme Unction, are not to be counted for Sacraments of the Gospel,
being such as have grown partly of the corrupt following of the Apostles, partly are states of
life allowed in the Scriptures; but yet have not like nature of Sacraments with Baptism, and
the Lord's Supper, for that they have not any visible sign or ceremony ordained of God.
The Sacraments are not ordained of Christ to be gazed upon, or to be carried about, but
that we should duly use them. And in such only as worthily receive the same, they have a
wholesome effect or operation: but they that receive them unworthily, purchase to
themselves damnation, as Saint Paul saith.
XXVI. Of the Unworthiness of the Ministers, which hinders not the effect of the Sacraments.
Although in the visible Church the evil be ever mingled with the good, and sometimes the
evil have chief authority in the Ministration of the Word and Sacraments, yet forasmuch as
they do not the same in their own name, but in Christ's, and do minister by his commission
and authority, we may use their Ministry, both in hearing the Word of God, and in receiving
the Sacraments. Neither is the effect of Christ's ordinance taken away by their wickedness,
nor the grace of Gods gifts diminished from such as by faith, and rightly, do receive the
Sacraments ministered unto them; which be effectual, because of Christ's institution and
promise, although they be ministered by evil men.
Nevertheless, it appertaineth to the discipline of the Church, that inquiry be made of evil
Ministers, and that they be accused by those that have knowledge of their offences; and
finally, being found guilty, by just judgment be deposed.
XVII. Of Baptism
Baptism is not only a sign of profession, and mark of difference, whereby Christian men are
discerned from others that be not christened, but it is also a sign of Regeneration or
New-Birth, whereby, as by an instrument, they that receive Baptism rightly are grafted into
the Church; the promises of the forgiveness of sin, and of our adoption to be the sons of
God by the Holy Ghost, are visibly signed and sealed; Faith is confirmed, and Grace
increased by virtue of prayer unto God.
The Baptism of young Children is in any wise to be retained in the Church, as most
agreeable with the institution of Christ.
XVIII. Of the Lord's Supper.
The Supper of the Lord is not only a sign of the love that Christians ought to have among
themselves one to another; but rather it is a Sacrament of our Redemption by Christs
death: insomuch that to such as rightly, worthily, and with faith, receive the same, the Bread
which we break is a partaking of the Body of Christ; and likewise the Cup of Blessing is a
partaking of the Blood of Christ.
Transubstantiation (or the change of the substance of Bread and Wine) in the Supper of the
Lord, cannot be proved by Holy Writ; but is repugnant to the plain words of Scripture,
overthroweth the nature of a Sacrament, and hath given occasion to many superstitions.
The Body of Christ is given, taken, and eaten, in the Supper, only after an heavenly and
spiritual manner. And the mean whereby the Body of Christ is received and eaten in the
Supper, is Faith.
The Sacrament of the Lord's Supper was not by Christs ordinance reserved, carried about,
lifted up, or worshipped.
XXIX. Of the Wicked, which eat not the Body of Christ in the use of the Lord's Supper.
The Wicked, and such as be void of a lively faith, although they do carnally and visibly press
with their teeth (as Saint Augustine saith) the Sacrament of the Body and Blood of Christ;
yet in no wise are they partakers of Christ: but rather, to their condemnation, do eat and
drink the sign or Sacrament of so great a thing.
XXX. Of both Kinds.
The Cup of the Lord is not to be denied to the Lay-people: for both the parts of the Lords
Sacrament, by Christ's ordinance and commandment, ought to be ministered to all
Christian men alike.
XXXI. Of the one Oblation of Christ finished upon the Cross.
The Offering of Christ once made in that perfect redemption, propitiation, and satisfaction,
for all the sins of the whole world, both original and actual; and there is none other
satisfaction for sin, but that alone. Wherefore the sacrifices of Masses, in the which it was
commonly said, that the Priest did offer Christ for the quick and the dead, to have remission
of pain or guilt, were blasphemous fables, and dangerous deceits.
XXXII. Of the Marriage of Priests.
Bishops, Priests, and Deacons, are not commanded by God's Law, either to vow the estate
of single life, or to abstain from marriage: therefore it is lawful for them, as for all other
Christian men, to marry at their own discretion, as they shall judge the same to serve better
to godliness.
XXXIII. Of excommunicate Persons, how they are to be avoided.
That person which by open denunciation of the Church is rightly cut off from the unity of
the Church, and excommunicated, ought to be taken of the whole multitude of the faithful,
as an Heathen and Publican, until he be openly reconciled by penance, and received into the
Church by a Judge that hath the authority thereunto.
XXXIV. Of the Traditions of the Church.
It is not necessary that the Traditions and Ceremonies be in all places one, or utterly like; for at
all times they have been divers, and may be changed according to the diversity of countries,
times, and mens manners, so that nothing be ordained against God's Word. Whosoever,
through his private judgment, willingly and purposely, doth openly break the Traditions
and Ceremonies of the Church, which be not repugnant to the Word of God, and be
ordained and approved by common authority, ought to be rebuked openly, (that others may
fear to do the like,) as he that offendeth against the common order of the Church, and
hurteth the authority of the Magistrate, and woundeth the consciences of the weak
brethren.
Every particular or national Church hath authority to ordain, change, and abolish,
Ceremonies or Rites of the Church ordained only by mans authority, so that all things be
done to edifying.
XXXV. Of the Homilies.
The Second Book of Homilies, the several titles whereof we have joined under this Article,
doth contain a godly and wholesome Doctrine, and necessary for these times, as doth the
former Book of Homilies, which were set forth in the time of Edward the Sixth; and
therefore we judge them to be read in Churches by the Ministers, diligently and distinctly,
that they may be understanded of the people.
Of the Names of the Homilies
1 Of the right Use of the Church. 11 Of Alms-doing.
2 Against Peril of Idolatry. 12 Of the Nativity of Christ.
3 Of repairing and keeping clean of 13 Of the Passion of Christ.
Churches. 14 Of the Resurrection of Christ.
4 Of good Works: first of Fasting. 15 Of the worthy receiving of the Sacrament of the
5 Against Gluttony and Drunkenness. Body and Blood of Christ.
6 Against Excess of Apparel. 16 Of the Gifts of the Holy Ghost.
7 Of Prayer. 17 For the Rogation-days.
8 Of the Place and Time of Prayer. 18 Of the State of Matrimony.
9 That Common Prayers and Sacraments 19 Of Repentance.
ought to be ministered in a known tongue. 20 Against Idleness.
10 Of the reverend Estimation of Gods Word. 21 Against Rebellion.
[This Article is received in this Church, so far as it declares the Book of Homilies to be an
explication of Christian doctrine, and instructive in piety and morals. But all references to
the constitution and laws of England are considered as inapplicable to the circumstances of
this Church; which also suspends the order for the reading of said Homilies in churches,
until a revision of them may be conveniently made, for the clearing of them, as well from
obsolete words and phrases, as from the local references.]
XXXVI. Of Consecration of Bishops and Ministers.
The Book of Consecration of Bishops, and Ordering of Priests and Deacons, as set forth by
the General Convention of this Church in 1792, doth contain all things necessary to such Consecration and Ordering; neither hath it any thing that, of itself, is superstitious and
ungodly. And, therefore, whosoever are consecrated or ordered according to said Form, we
decree all such to be rightly, orderly, and lawfully consecrated and ordered.
The original 1571, 1662 text of this Article reads as follows: The Book of Consecration of Archbishops and
Bishops, and Ordering of Priests and Deacons, lately set forth in the time of Edward the Sixth, and confirmed
at the same time by authority of Parliament, doth contain all things necessary to such Consecration and Ordering;
neither hath it any thing, that of itself is superstitious and ungodly. And therefore whosoever are consecrated or
ordered according to the Rites of that Book, since the second year of the forenamed King Edward unto this time,
or hereafter shall be consecrated or ordered according to the same Rites; we decree all such to be rightly, orderly,
and lawfully consecrated and ordered.
XXXVII. Of the Power of the Civil Magistrates.
The Power of the Civil Magistrate extendeth to all men, as well Clergy as Laity, in all things
temporal; but hath no authority in things purely spiritual. And we hold it to be the duty of
all men who are professors of the Gospel, to pay respectful obedience to the Civil Authority,
regularly and legitimately constituted.
The original 1571, 1662 text of this Article reads as follows: The Kings Majesty hath the chief power in this
Realm of England, and other his Dominions, unto whom the chief Government of all Estates of this Realm,
whether they be Ecclesiastical or Civil, in all causes doth appertain, and is not, nor ought to be, subject to
any foreign Jurisdiction. Where we attribute to the King's Majesty the chief government, by which Titles
we understand the minds of some slanderous folks to be offended; we give not our Princes the
ministering either of God's Word, or of the Sacraments, the which thing the Injunctions also lately set forth by
Elizabeth our Queen do most plainly testify; but that only prerogative, which we see to have been given always
to all godly Princes in holy Scriptures by God himself; that is, that they should rule all estates and degrees
committed to their charge by God, whether they be Ecclesiastical or Temporal, and restrain with the civil sword
the stubborn and evil-doers.
The Bishop of Rome hath no jurisdiction in this Realm of England.
The Laws of the Realm may punish Christian men with death, for heinous and grievous
offenses.
wear weapons, and serve in the wars.
XXXVIII. Of Christian Mens Goods, which are not common.
The Riches and Goods of Christians are not common, as touching the right, title, and
possession of the same; as certain Anabaptists do falsely boast. Notwithstanding, every
man ought, of such things as he possesseth, liberally to give alms to the poor, according to
his ability.
XXXIX. Of a Christian Man's Oath.
As we confess that vain and rash Swearing is forbidden Christian men by our Lord Jesus
Christ, and James his Apostle, so we judge, that Christian Religion doth not prohibit, but
that a man may swear when the Magistrate requireth, in a cause of faith and charity, so it be
done according to the Prophet's teaching in justice, judgment, and truth.
The Chicago-Lambeth Quadrilateral 1886, 1888
Adopted by the House of Bishops
Chicago, 1886
We, Bishops of the Protestant Episcopal Church in the United States of America, in Council assembled as Bishops in the Church of God, do hereby solemnly declare to all whom it may
concern, and especially to our fellow-Christians of the different Communions in this land,
who, in their several spheres, have contended for the religion of Christ:
1. Our earnest desire that the Savior's prayer, That we all may be one, may, in its
deepest and truest sense, be speedily fulfilled;
2. That we believe that all who have been duly baptized with water, in the name of the
Father, and of the Son, and of the Holy Ghost, are members of the Holy Catholic Church.
3. That in all things of human ordering or human choice, relating to modes of worship
and discipline, or to traditional customs, this Church is ready in the spirit of love and
humility to forego all preferences of her own;
4. That this Church does not seek to absorb other Communions, but rather, co-operating
with them on the basis of a common Faith and Order, to discountenance schism, to heal the
wounds of the Body of Christ, and to promote the charity which is the chief of Christian
graces and the visible manifestation of Christ to the world.
But furthermore, we do hereby affirm that the Christian unity . . . can be restored only by
the return of all Christian communions to the principles of unity exemplified by the
undivided Catholic Church during the first ages of its existence; which principles we believe
to be the substantial deposit of Christian Faith and Order committed by Christ and his
Apostles to the Church unto the end of the world, and therefore incapable of compromise
or surrender by those who have been ordained to be its stewards and trustees for the
common and equal benefit of all men.
As inherent parts of this sacred deposit, and therefore as essential to the restoration of unity
among the divided branches of Christendom, we account the following, to wit:
1. The Holy Scriptures of the Old and New Testaments as the revealed Word of God.
2. The Nicene Creed as the sufficient statement of the Christian Faith.
3. The two Sacraments, C Baptism and the Supper of the Lord, C ministered with
unfailing use of Christs words of institution and of the elements ordained by Him.
4. 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.
Furthermore, Deeply grieved by the sad divisions which affect the Christian Church in
our own land, we hereby declare our desire and readiness, so soon as there shall be any
authorized response to this Declaration, to enter into brotherly conference with all or any
Christian Bodies seeking the restoration of the organic unity of the Church, with a view to
the earnest study of the conditions under which so priceless a blessing might happily be
brought to pass.
Note: While the above form of the Quadrilateral was adopted by the House of Bishops, it was not enacted by the House of Deputies,
but rather incorporated in a general plan referred for study and action to a newly created Joint Commission on Christian Reunion.
Lambeth Conference of 1888
Resolution 11
That, in the opinion of this Conference, the following Articles supply a basis on which
approach may be by God's blessing made towards Home Reunion:
(a) The Holy Scriptures of the Old and New Testaments, as containing all things
necessary to salvation, and as being the rule and ultimate standard of faith.
(b) The Apostles Creed, as the Baptismal Symbol; and the Nicene Creed, as the sufficient
statement of the Christian faith.
(c) The two Sacraments ordained by Christ Himself C Baptism and the Supper of the Lord
C ministered with unfailing use of Christs words of Institution, and of the elements
ordained by Him.
(d) 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.
Articles of Religion
As established by the Bishops, the Clergy, and the Laity
of the Protestant Episcopal Church in the United States
of America, in Convention, on the twelfth
day of September, in the Year of our Lord, 1801.
I. Of Faith in the Holy Trinity.
There is but one living and true God, everlasting, without body, parts, or passions; of
infinite power, wisdom, and goodness; the Maker, and Preserver of all things both visible
and invisible. And in the unity of this Godhead there be three Persons, of one substance, power,
and eternity; the Father, the Son, and the Holy Ghost.
II. Of the Word or Son of God, which was made very Man.
The Son, which is the Word of the Father, begotten from everlasting of the Father, the very
and eternal God, and of one substance with the Father, took Man's nature in the womb of
the blessed Virgin, of her substance: so that two whole and perfect Natures, that is to say,
the Godhead and Manhood, were joined together in one Person, never to be divided,
whereof is one Christ, very God, and very Man; who truly suffered, was crucified, dead,
and buried, to reconcile his Father to us, and to be a sacrifice, not only for original guilt, but
also for actual sins of men.
III. Of the going down of Christ into Hell.
As Christ died for us, and was buried; so also it is to be believed, that he went down into
Hell.
IV. Of the Resurrection of Christ.
Christ did truly rise again from death, and took again his body, with flesh, bones, and all
things appertaining to the perfection of Mans nature; wherewith he ascended into Heaven,
and there sitteth, until he return to judge all Men at the last day.
V. Of the Holy Ghost.
The Holy Ghost, proceeding from the Father and the Son, is of one substance, majesty, and
glory, with the Father and the Son, very and eternal God.
VI. Of the Sufficiency of the Holy Scriptures for Salvation.
Holy Scripture containeth all things necessary to salvation: so that whatsoever is not read
therein, nor may be proved thereby, is not to be required of any man, that it should be
believed as an article of the Faith, or be thought requisite or necessary to salvation. In the
name of the Holy Scripture we do understand those canonical Books of the Old and New
Testament, of whose authority was never any doubt in the Church.
Of the Names and Number of the Canonical Books
Genesis, The First Book of Samuel, The Book of Esther,
Exodus, The Second Book of Samuel, The Book of Job,
Leviticus, The First Book of Kings, The Psalms,
Numbers, The Second Book of Kings, The Proverbs,
Deuteronomy, The First Book of Chronicles, Ecclesiastes or Preacher,
Joshua, The Second Book of Chronicles, Cantica, or Songs of Solomon,
Judges, The First Book of Esdras, Four Prophets the greater,
Ruth, The Second Book of Esdras, Twelve Prophets the less.
And the other Books (as Hierome saith) the Church doth read for example of life and
instruction of manners; but yet doth it not apply them to establish any doctrine; such are
these following:
The Third Book of Esdras, The rest of the Book of Esther,
The Fourth Book of Esdras, The Book of Wisdom,
The Book of Tobias, Jesus the Son of Sirach,
The Book of Judith, Baruch the Prophet,
The Song of the Three Children, The Prayer of Manasses,
The Story of Susanna, The First Book of Maccabees,
Of Bel and the Dragon, The Second Book of Maccabees.
All the Books of the New Testament, as they are commonly received, we do receive, and
account them Canonical.
VII. Of the Old Testament.
The Old Testament is not contrary to the New: for both in the Old and New Testament
everlasting life is offered to Mankind by Christ, who is the only Mediator between God and
Man, being both God and Man. Wherefore they are not to be heard, which feign that the
old Fathers did look only for transitory promises. Although the Law given from God by
Moses, as touching Ceremonies and Rites, do not bind Christian men, nor the Civil precepts
thereof ought of necessity to be received in any commonwealth; yet notwithstanding, no
Christian man whatsoever is free from the obedience of the Commandments which are
called Moral.
VIII. Of the Creeds.
The Nicene Creed, and that which is commonly called the Apostles' Creed, ought
thoroughly to be received and believed: for they may be proved by most certain warrants of
Holy Scripture.
The original Article given Royal assent in 1571 and reaffirmed in 1662, was entitled, Of the Three Creeds;
and began as follows, The Three Creeds, Nicene Creed, Athanasiuss Creed, and that which is commonly
called the Apostles' Creed . . .
IX. Of Original or Birth Sin.
Original sin standeth not in the following of Adam, (as the Pelagians do vainly talk
but it is the fault and corruption of the Nature of every man, that naturally is engendered of the
offspring of Adam; whereby man is very far gone from original righteousness, and is of his
own nature inclined to evil, so that the flesh lusteth always contrary to the Spirit; and
therefore in every person born into this world, it deserveth God's wrath and damnation.
And this infection of nature doth remain, yea in them that are regenerated; whereby the lust
of the flesh, called in Greek, , (which some do expound the wisdom, some
sensuality, some the affection, some the desire, of the flesh), is not subject to the Law of
God. And although there is no condemnation for them that believe and are baptized; yet the
Apostle doth confess, that concupiscence and lust hath of itself the nature of sin.
X. Of Free Will.
The condition of Man after the fall of Adam is such, that he cannot turn and prepare
himself, by his own natural strength and good works, to faith, and calling upon God.
Wherefore we have no power to do good works pleasant and acceptable to God, without
the grace of God by Christ preventing us, that we may have a good will, and working with
us, when we have that good will.
XI. Of the Justification of Man.
We are accounted righteous before God, only for the merit of our Lord and Saviour Jesus
Christ by Faith, and not for our own works or deservings. Wherefore, that we are justified
by Faith only, is a most wholesome Doctrine, and very full of comfort, as more largely is
expressed in the Homily of Justification.
XII. Of Good Works.
Albeit that Good Works, which are the fruits of Faith, and follow after Justification, cannot
put away our sins, and endure the severity of God's judgment; yet are they pleasing and
acceptable to God in Christ, and do spring out necessarily of a true and lively Faith;
insomuch that by them a lively Faith may be as evidently known as a tree discerned by the
fruit.
XIII. Of Works before Justification.
Works done before the grace of Christ, and the Inspiration of the Spirit, are not pleasant to
God, forasmuch as they spring not of faith in Jesus Christ; neither do they make men meet
to receive grace, or (as the School-authors say) deserve grace of congruity: yea rather, for
that they are not done as God hath willed and commanded them to be done, we doubt not
but they have the nature of sin.
XIV. Of Works of Supererogation.
Voluntary Works besides, over and above, God's Commandments, which they call Works of Supererogation, cannot be taught without arrogancy and impiety: for by them men do
declare, that they do not only render unto God as much as they are bound to, but that
they do more for his sake, than of bounden duty is required: whereas Christ saith plainly,
When ye have done all that are commanded to you, say, We are unprofitable servants.
XV. Of Christ alone without Sin.
Christ in the truth of our nature was made like unto us in all things, sin only except, from
which he was clearly void, both in his flesh, and in his spirit. He came to be the Lamb
without spot, who, by sacrifice of himself once made, should take away the sins of the
world; and sin (as Saint John saith) was not in him. But all we the rest, although baptized,
and born again in Christ, yet offend in many things; and if we say we have no sin, we
deceive ourselves, and the truth is not in us.
XVI. Of Sin after Baptism.
Not every deadly sin willingly committed after Baptism is sin against the Holy Ghost, and unpardonable. Wherefore the grant of repentance is not be denied to such as fall into sin
after Baptism. After we have received the Holy Ghost, we may depart from grace given, and
fall into sin, and by the grace of God we may arise again, and amend our lives. And
therefore they are to be condemned, which say, they can no more sin as long as they live
here, or deny the place of forgiveness to such as truly repent.
XVII. Of Predestination and Election
Predestination to Life is the everlasting purpose of God, whereby (before the foundations of
the world were laid) he hath constantly decreed by his counsel secret to us, to deliver from
curse and damnation those whom he hath chosen in Christ out of mankind, and to bring
them by Christ to everlasting salvation, as vessels made to honour. Wherefore, they which
be endued with so excellent a benefit of God, be called according to God's purpose by his
Spirit working in due season: they through Grace obey the calling: they be justified freely:
they be made sons of God by adoption: they be made like the image of his only-begotten
Son Jesus Christ: they walk religiously in good works, and at length, by God's mercy, they
attain to everlasting felicity.
As the godly consideration of Predestination, and our Election in Christ, is full of sweet,
pleasant, and unspeakable comfort to godly persons, and such as feel in themselves the
working of the Spirit of Christ, mortifying the works of the flesh, and their earthly mem-
bers, and drawing up their mind to high and heavenly things, as well because it doth greatly
establish and confirm their faith of eternal Salvation to be enjoyed through Christ, as
because it doth fervently kindle their love towards God: So, for curious and carnal persons,
lacking the Spirit of Christ, to have continually before their eyes the sentence of Gods
Predestination, is a most dangerous downfall, whereby the Devil doth thrust them either
into desperation, or into wrethchlessness of most unclean living, no less perilous than
desperation.
Furthermore, we must receive God's promises in such wise, as they be generally set forth to
us in Holy Scripture: and, in our doings, that Will of God is to be followed, which we have
expressly declared unto us in the word of God.
XVIII. Of obtaining eternal Salvation only by the Name of Christ
They also are to be had accursed that presume to say, That every man shall be saved by the
Law or Sect which he professeth, so that he be diligent to frame his life according to that
Law, and the light of Nature. For Holy Scripture doth set out unto us only the Name of
Jesus Christ, whereby men must be saved.
XIX. Of the Church.
The visible Church of Christ is a congregation of faithful men, in which the pure Word of
God is preached, and the Sacraments be duly ministered according to Christ's ordinance, in
all those things that of necessity are requisite to the same.
As the Church of Jerusalem, Alexandria, and Antioch, have erred; so also the Church of
Rome hath erred, not only in their living and manner of Ceremonies, but also in matters of
Faith.
XX. Of the Authority of the Church.
The Church hath power to decree Rites or Ceremonies, and authority in Controversies of
Faith: and yet it is not lawful for the Church to ordain anything that is contrary to Gods
Word written, neither may it so expound one place of Scripture, that it be repugnant to
another. Wherefore, although the Church be a witness and a keeper of Holy Writ, yet, as it
ought not to decree any thing against the same, so besides the same ought not to enforce
any thing to be believed for necessity of Salvation.
XXI. Of the Authority of General Councils.
[The Twenty-first of the former Articles is omitted; because it is partly of a local and civil
nature, and is provided for, as to the remaining parts of it, in other Articles.]
The original 1571, 1662 text of this Article, omitted in the version of 1801, reads as follows: General
Councils may not be gathered together without the commandment and will of Princes. And when they be
gathered together, (forasmuch as they be an assembly of men, whereof all be not governed with the Spirit
and Word of God,) they may err, and sometimes have erred, even in things pertaining unto God.
Wherefore things ordained by them as necessary to salvation have neither strength nor authority, unless
it may be declared that they be taken out of holy Scripture.
XXII. Of Purgatory.
The Romish Doctrine concerning Purgatory, Pardons, Worshipping and Adoration, as well
of Images as of Relics, and also Invocation of Saints, is a fond thing, vainly invented, and
grounded upon no warranty of Scripture, but rather repugnant to the Word of God.
XXIII. Of Ministering in the Congregation
It is not lawful for any man to take upon him the office of public preaching, or ministering
the Sacraments in the Congregation, before he be lawfully called, and sent to execute the
same. And those we ought to judge lawfully called and sent, which be chosen and called to
this work by men who have public authority given unto them in the Congregation, to call
and send Ministers into the Lords vineyard.
XXIV. Of Speaking in the Congregation in such a Tongue as the people understandeth.
It is a thing plainly repugnant to the Word of God, and the custom of the Primitive Church,
to have public Prayer in the Church, or to minister the Sacraments, in a tongue not
understanded of the people.
XXV. Of the Sacraments.
Sacraments ordained of Christ be not only badges or tokens of Christian men's profession,
but rather they be certain sure witnesses, and effectual signs of grace, and God's good will
towards us, by the which he doth work invisibly in us, and doth not only quicken, but also
strengthen and confirm our Faith in him.
There are two Sacraments ordained of Christ our Lord in the Gospel, that is to say,
Baptism, and the Supper of the Lord.
Those five commonly called Sacraments, that is to say, Confirmation, Penance, Orders,
Matrimony, and Extreme Unction, are not to be counted for Sacraments of the Gospel,
being such as have grown partly of the corrupt following of the Apostles, partly are states of
life allowed in the Scriptures; but yet have not like nature of Sacraments with Baptism, and
the Lord's Supper, for that they have not any visible sign or ceremony ordained of God.
The Sacraments are not ordained of Christ to be gazed upon, or to be carried about, but
that we should duly use them. And in such only as worthily receive the same, they have a
wholesome effect or operation: but they that receive them unworthily, purchase to
themselves damnation, as Saint Paul saith.
XXVI. Of the Unworthiness of the Ministers, which hinders not the effect of the Sacraments.
Although in the visible Church the evil be ever mingled with the good, and sometimes the
evil have chief authority in the Ministration of the Word and Sacraments, yet forasmuch as
they do not the same in their own name, but in Christ's, and do minister by his commission
and authority, we may use their Ministry, both in hearing the Word of God, and in receiving
the Sacraments. Neither is the effect of Christ's ordinance taken away by their wickedness,
nor the grace of Gods gifts diminished from such as by faith, and rightly, do receive the
Sacraments ministered unto them; which be effectual, because of Christ's institution and
promise, although they be ministered by evil men.
Nevertheless, it appertaineth to the discipline of the Church, that inquiry be made of evil
Ministers, and that they be accused by those that have knowledge of their offences; and
finally, being found guilty, by just judgment be deposed.
XVII. Of Baptism
Baptism is not only a sign of profession, and mark of difference, whereby Christian men are
discerned from others that be not christened, but it is also a sign of Regeneration or
New-Birth, whereby, as by an instrument, they that receive Baptism rightly are grafted into
the Church; the promises of the forgiveness of sin, and of our adoption to be the sons of
God by the Holy Ghost, are visibly signed and sealed; Faith is confirmed, and Grace
increased by virtue of prayer unto God.
The Baptism of young Children is in any wise to be retained in the Church, as most
agreeable with the institution of Christ.
XVIII. Of the Lord's Supper.
The Supper of the Lord is not only a sign of the love that Christians ought to have among
themselves one to another; but rather it is a Sacrament of our Redemption by Christs
death: insomuch that to such as rightly, worthily, and with faith, receive the same, the Bread
which we break is a partaking of the Body of Christ; and likewise the Cup of Blessing is a
partaking of the Blood of Christ.
Transubstantiation (or the change of the substance of Bread and Wine) in the Supper of the
Lord, cannot be proved by Holy Writ; but is repugnant to the plain words of Scripture,
overthroweth the nature of a Sacrament, and hath given occasion to many superstitions.
The Body of Christ is given, taken, and eaten, in the Supper, only after an heavenly and
spiritual manner. And the mean whereby the Body of Christ is received and eaten in the
Supper, is Faith.
The Sacrament of the Lord's Supper was not by Christs ordinance reserved, carried about,
lifted up, or worshipped.
XXIX. Of the Wicked, which eat not the Body of Christ in the use of the Lord's Supper.
The Wicked, and such as be void of a lively faith, although they do carnally and visibly press
with their teeth (as Saint Augustine saith) the Sacrament of the Body and Blood of Christ;
yet in no wise are they partakers of Christ: but rather, to their condemnation, do eat and
drink the sign or Sacrament of so great a thing.
XXX. Of both Kinds.
The Cup of the Lord is not to be denied to the Lay-people: for both the parts of the Lords
Sacrament, by Christ's ordinance and commandment, ought to be ministered to all
Christian men alike.
XXXI. Of the one Oblation of Christ finished upon the Cross.
The Offering of Christ once made in that perfect redemption, propitiation, and satisfaction,
for all the sins of the whole world, both original and actual; and there is none other
satisfaction for sin, but that alone. Wherefore the sacrifices of Masses, in the which it was
commonly said, that the Priest did offer Christ for the quick and the dead, to have remission
of pain or guilt, were blasphemous fables, and dangerous deceits.
XXXII. Of the Marriage of Priests.
Bishops, Priests, and Deacons, are not commanded by God's Law, either to vow the estate
of single life, or to abstain from marriage: therefore it is lawful for them, as for all other
Christian men, to marry at their own discretion, as they shall judge the same to serve better
to godliness.
XXXIII. Of excommunicate Persons, how they are to be avoided.
That person which by open denunciation of the Church is rightly cut off from the unity of
the Church, and excommunicated, ought to be taken of the whole multitude of the faithful,
as an Heathen and Publican, until he be openly reconciled by penance, and received into the
Church by a Judge that hath the authority thereunto.
XXXIV. Of the Traditions of the Church.
It is not necessary that the Traditions and Ceremonies be in all places one, or utterly like; for at
all times they have been divers, and may be changed according to the diversity of countries,
times, and mens manners, so that nothing be ordained against God's Word. Whosoever,
through his private judgment, willingly and purposely, doth openly break the Traditions
and Ceremonies of the Church, which be not repugnant to the Word of God, and be
ordained and approved by common authority, ought to be rebuked openly, (that others may
fear to do the like,) as he that offendeth against the common order of the Church, and
hurteth the authority of the Magistrate, and woundeth the consciences of the weak
brethren.
Every particular or national Church hath authority to ordain, change, and abolish,
Ceremonies or Rites of the Church ordained only by mans authority, so that all things be
done to edifying.
XXXV. Of the Homilies.
The Second Book of Homilies, the several titles whereof we have joined under this Article,
doth contain a godly and wholesome Doctrine, and necessary for these times, as doth the
former Book of Homilies, which were set forth in the time of Edward the Sixth; and
therefore we judge them to be read in Churches by the Ministers, diligently and distinctly,
that they may be understanded of the people.
Of the Names of the Homilies
1 Of the right Use of the Church. 11 Of Alms-doing.
2 Against Peril of Idolatry. 12 Of the Nativity of Christ.
3 Of repairing and keeping clean of 13 Of the Passion of Christ.
Churches. 14 Of the Resurrection of Christ.
4 Of good Works: first of Fasting. 15 Of the worthy receiving of the Sacrament of the
5 Against Gluttony and Drunkenness. Body and Blood of Christ.
6 Against Excess of Apparel. 16 Of the Gifts of the Holy Ghost.
7 Of Prayer. 17 For the Rogation-days.
8 Of the Place and Time of Prayer. 18 Of the State of Matrimony.
9 That Common Prayers and Sacraments 19 Of Repentance.
ought to be ministered in a known tongue. 20 Against Idleness.
10 Of the reverend Estimation of Gods Word. 21 Against Rebellion.
[This Article is received in this Church, so far as it declares the Book of Homilies to be an
explication of Christian doctrine, and instructive in piety and morals. But all references to
the constitution and laws of England are considered as inapplicable to the circumstances of
this Church; which also suspends the order for the reading of said Homilies in churches,
until a revision of them may be conveniently made, for the clearing of them, as well from
obsolete words and phrases, as from the local references.]
XXXVI. Of Consecration of Bishops and Ministers.
The Book of Consecration of Bishops, and Ordering of Priests and Deacons, as set forth by
the General Convention of this Church in 1792, doth contain all things necessary to such Consecration and Ordering; neither hath it any thing that, of itself, is superstitious and
ungodly. And, therefore, whosoever are consecrated or ordered according to said Form, we
decree all such to be rightly, orderly, and lawfully consecrated and ordered.
The original 1571, 1662 text of this Article reads as follows: The Book of Consecration of Archbishops and
Bishops, and Ordering of Priests and Deacons, lately set forth in the time of Edward the Sixth, and confirmed
at the same time by authority of Parliament, doth contain all things necessary to such Consecration and Ordering;
neither hath it any thing, that of itself is superstitious and ungodly. And therefore whosoever are consecrated or
ordered according to the Rites of that Book, since the second year of the forenamed King Edward unto this time,
or hereafter shall be consecrated or ordered according to the same Rites; we decree all such to be rightly, orderly,
and lawfully consecrated and ordered.
XXXVII. Of the Power of the Civil Magistrates.
The Power of the Civil Magistrate extendeth to all men, as well Clergy as Laity, in all things
temporal; but hath no authority in things purely spiritual. And we hold it to be the duty of
all men who are professors of the Gospel, to pay respectful obedience to the Civil Authority,
regularly and legitimately constituted.
The original 1571, 1662 text of this Article reads as follows: The Kings Majesty hath the chief power in this
Realm of England, and other his Dominions, unto whom the chief Government of all Estates of this Realm,
whether they be Ecclesiastical or Civil, in all causes doth appertain, and is not, nor ought to be, subject to
any foreign Jurisdiction. Where we attribute to the King's Majesty the chief government, by which Titles
we understand the minds of some slanderous folks to be offended; we give not our Princes the
ministering either of God's Word, or of the Sacraments, the which thing the Injunctions also lately set forth by
Elizabeth our Queen do most plainly testify; but that only prerogative, which we see to have been given always
to all godly Princes in holy Scriptures by God himself; that is, that they should rule all estates and degrees
committed to their charge by God, whether they be Ecclesiastical or Temporal, and restrain with the civil sword
the stubborn and evil-doers.
The Bishop of Rome hath no jurisdiction in this Realm of England.
The Laws of the Realm may punish Christian men with death, for heinous and grievous
offenses.
wear weapons, and serve in the wars.
XXXVIII. Of Christian Mens Goods, which are not common.
The Riches and Goods of Christians are not common, as touching the right, title, and
possession of the same; as certain Anabaptists do falsely boast. Notwithstanding, every
man ought, of such things as he possesseth, liberally to give alms to the poor, according to
his ability.
XXXIX. Of a Christian Man's Oath.
As we confess that vain and rash Swearing is forbidden Christian men by our Lord Jesus
Christ, and James his Apostle, so we judge, that Christian Religion doth not prohibit, but
that a man may swear when the Magistrate requireth, in a cause of faith and charity, so it be
done according to the Prophet's teaching in justice, judgment, and truth.
The Chicago-Lambeth Quadrilateral 1886, 1888
Adopted by the House of Bishops
Chicago, 1886
We, Bishops of the Protestant Episcopal Church in the United States of America, in Council assembled as Bishops in the Church of God, do hereby solemnly declare to all whom it may
concern, and especially to our fellow-Christians of the different Communions in this land,
who, in their several spheres, have contended for the religion of Christ:
1. Our earnest desire that the Savior's prayer, That we all may be one, may, in its
deepest and truest sense, be speedily fulfilled;
2. That we believe that all who have been duly baptized with water, in the name of the
Father, and of the Son, and of the Holy Ghost, are members of the Holy Catholic Church.
3. That in all things of human ordering or human choice, relating to modes of worship
and discipline, or to traditional customs, this Church is ready in the spirit of love and
humility to forego all preferences of her own;
4. That this Church does not seek to absorb other Communions, but rather, co-operating
with them on the basis of a common Faith and Order, to discountenance schism, to heal the
wounds of the Body of Christ, and to promote the charity which is the chief of Christian
graces and the visible manifestation of Christ to the world.
But furthermore, we do hereby affirm that the Christian unity . . . can be restored only by
the return of all Christian communions to the principles of unity exemplified by the
undivided Catholic Church during the first ages of its existence; which principles we believe
to be the substantial deposit of Christian Faith and Order committed by Christ and his
Apostles to the Church unto the end of the world, and therefore incapable of compromise
or surrender by those who have been ordained to be its stewards and trustees for the
common and equal benefit of all men.
As inherent parts of this sacred deposit, and therefore as essential to the restoration of unity
among the divided branches of Christendom, we account the following, to wit:
1. The Holy Scriptures of the Old and New Testaments as the revealed Word of God.
2. The Nicene Creed as the sufficient statement of the Christian Faith.
3. The two Sacraments, C Baptism and the Supper of the Lord, C ministered with
unfailing use of Christs words of institution and of the elements ordained by Him.
4. 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.
Furthermore, Deeply grieved by the sad divisions which affect the Christian Church in
our own land, we hereby declare our desire and readiness, so soon as there shall be any
authorized response to this Declaration, to enter into brotherly conference with all or any
Christian Bodies seeking the restoration of the organic unity of the Church, with a view to
the earnest study of the conditions under which so priceless a blessing might happily be
brought to pass.
Note: While the above form of the Quadrilateral was adopted by the House of Bishops, it was not enacted by the House of Deputies,
but rather incorporated in a general plan referred for study and action to a newly created Joint Commission on Christian Reunion.
Lambeth Conference of 1888
Resolution 11
That, in the opinion of this Conference, the following Articles supply a basis on which
approach may be by God's blessing made towards Home Reunion:
(a) The Holy Scriptures of the Old and New Testaments, as containing all things
necessary to salvation, and as being the rule and ultimate standard of faith.
(b) The Apostles Creed, as the Baptismal Symbol; and the Nicene Creed, as the sufficient
statement of the Christian faith.
(c) The two Sacraments ordained by Christ Himself C Baptism and the Supper of the Lord
C ministered with unfailing use of Christs words of Institution, and of the elements
ordained by Him.
(d) 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.
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