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An Outline of the Faith

Discussion in 'Scripture,Tradition,Reason-Anglican & Old Catholic' started by Polycarp1, May 13, 2004.

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  1. TomUK

    TomUK What would Costanza do? Supporter

    United Kingdom
    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

    IV. Of the Resurrection of Christ.

    Christ did truly rise again from death, and took again his body, with flesh, bones, and all
    things appertaining to the perfection of Man’s nature; wherewith he ascended into Heaven,
    and there sitteth, until he return to judge all Men at the last day.

    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, Athanasius’s 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

    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 God’s
    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

    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

    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 God’s
    Word written, neither may it so expound one place of Scripture, that it be repugnant to
    another. Wherefore, although the Church be a witness and a keeper of Holy Writ, yet, as it
    ought not to decree any thing against the same, so besides the same ought 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 Lord’s 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 God’s gifts diminished from such as by faith, and rightly, do receive the
    Sacraments ministered unto them; which be effectual, because of Christ's institution and
    promise, although they be ministered by evil men.

    Nevertheless, it appertaineth to the discipline of the Church, that inquiry be made of evil
    Ministers, and that they be accused by those that have knowledge of their offences; and
    finally, being found guilty, by just 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 Christ’s
    death: insomuch that to such as rightly, worthily, and with faith, receive the same, the Bread
    which we break is a partaking of the Body of Christ; and likewise the Cup of Blessing is a
    partaking of the Blood of Christ.

    Transubstantiation (or the change of the substance of Bread and Wine) in the Supper of the
    Lord, cannot be proved by Holy Writ; but is repugnant to the plain words of Scripture,
    overthroweth the nature of a Sacrament, and hath given occasion to many superstitions.

    The Body of Christ is given, taken, and eaten, in the Supper, only after an heavenly and
    spiritual manner. And the mean whereby the Body of Christ is received and eaten in the
    Supper, is Faith.

    The Sacrament of the Lord's Supper was not by Christ’s ordinance reserved, carried about,
    lifted up, or worshipped.

    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 Lord’s
    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 men’s 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

    Every particular or national Church hath authority to ordain, change, and abolish,
    Ceremonies or Rites of the Church ordained only by man’s authority, so that all things be
    done to edifying.

    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 God’s 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 King’s 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

    wear weapons, and serve in the wars.”

    XXXVIII. Of Christian Men’s Goods, which are not common.

    The Riches and Goods of Christians are not common, as touching the right, title, and
    possession of the same; as certain Anabaptists do falsely boast. Notwithstanding, every
    man ought, of such things as he possesseth, liberally to give alms to the poor, according to
    his ability.

    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 Christ’s 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 Christ’s 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.
  2. Polycarp1

    Polycarp1 Born-again Liberal Episcopalian

    The following is the profession of faith which is made by every Episcopalian at baptism (or in his/her behalf if baptized as an infant or small child), and renewed by all Episcopalians (a) at their Confirmation, (b) whenever the sacrament of Holy Baptism is administered as a part of the regular Sunday Morning service (generally the Holy Eucharist), and (c) every year at the Easter Vigil Service whether or not there is a baptism. It will be noted that the beginning is a restoration of the original question-and-answer form of the Apostles' Creed used at Baptism in the early church.

    According to Prayer Book rubrics, Baptisms should be performed within the celebration of the Eucharist at the principal weekly service of the parish, and are especially appropriate, and when possible should be celebrated, at: the time of the Bishop's visitation (enabling him to represent the church universal in receiving the newly baptized into the Body of Christ), the Easter Vigil, the Day of Pentecost, All Saints' Day or the Sunday following when the commemoration is moved to Sunday, and the Feast of the Baptism of Our Lord (first Sunday after Epiphany).

    Leader: Do you believe in God the Father?

    People: I believe in God, the Father almighty, creator of heaven and earth.

    Leader: Do you believe in Jesus Christ, the Son of God?

    People: I believe in Jesus Christ, his only Son, our Lord.
    He was conceived by the power of the Holy Spirit
    and born of the Virgin Mary.
    He 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,
    and is seated at the right hand of the Father.
    He will come again to judge the living and the dead.

    Leader: Do you believe in God the Holy Spirit?

    People: 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.

    Leader: Will you continue in the apostles' teaching and fellowship, in the breaking of bread, and in the prayers?

    People: I will, with God's help.

    Leader: Will you persevere in resisting evil, and, whenever you fall into sin, repent and return to the Lord?

    People: I will, with God's help.

    Leader: Will you proclaim by word and example the Good News of God in Christ?

    People: I will, with God's help.

    Leader: Will you seek and serve Christ in all persons, loving your neighbor as yourself?

    People: I will, with God's help.

    Leader: Will you strive for justice and peace among all people, and respect the dignity of every human being?

    People: I will, with God's help.

    In my personal opinion, this statement encapsulates what lies at the heart of Anglican belief better than any other single utterance, however short or long.
  3. BAChristian

    BAChristian Discerning the Diaconate. Please pray for me.

    The Scriptures and the Gospels, the Apostolic Church and the early Church Fathers, are the foundation of Anglican faith and worship. The basic tenets of being an Anglican are:

    * We view the Old and New Testaments 'as containing all things necessary for salvation' and as being the rule and ultimate standard of faith.

    * We understand the Apostles' creed as the baptismal symbol, and the Nicene creed as the sufficient statement of the Christian faith.

    * The two sacraments ordained by Christ himself - Baptism and the Supper of the Lord - are administered with unfailing use of Christ's words of institution, and the elements are ordained by him.

    * The historic episcopate is 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.

    Anglicans trace their Christian roots back to the early Church, and their specifically Anglican identity to the post-Reformation expansion of the Church of England and other Episcopal or Anglican Churches. Historically, there were two main stages in the development and spread of the Communion. Beginning with the seventeenth century, Anglicanism was established alongside colonisation in the United States, Australia, Canada, New Zealand and South Africa. The second state began in the eighteenth century when missionaries worked to establish Anglican churches in Asia, Africa and Latin America.

    As a worldwide family of churches, the Anglican Communion has more than 70 million adherents in 38 Provinces spreading across 161 countries. Located on every continent, Anglicans speak many languages and come from different races and cultures. Although the churches are autonomous, they are also uniquely unified through their history, their theology, their worship and their relationship to the ancient See of Canterbury.

    Anglicans uphold the Catholic and Apostolic faith. Following the teachings of Jesus Christ, the Churches are committed to the proclamation of the good news of the Gospel to the whole creation. In practice this is based on the revelation contained in Holy Scripture and the Catholic creeds, and is interpreted in light of Christian tradition, scholarship, reason and experience.

    By baptism in the name of the Father, Son and Holy Spirit, a person is made one with Christ and received into the fellowship of the Church. This sacrament of initiation is open to children as well as to adults.

    Central to worship for Anglicans is the celebration of the Holy Eucharist, also called the Holy Communion, the Lord's Supper or the Mass. In this offering of prayer and praise, the life, death and resurrection of Jesus Christ are recalled through the proclamation of the word and the celebration of the sacrament. Other important rites, commonly called sacraments, include confirmation, holy orders, reconciliation, marriage and anointing of the sick.

    Worship is at the very heart of Anglicanism. Its styles vary from simple to elaborate, or even a combination. The great uniting text is The Book of Common Prayer, in its various revisions throughout the Communion. The Book of Common Prayer, alongside additional liturgies gives expression to the comprehensiveness found within the Church whose principles reflect that of the via media in relation to its own and other Christian Churches.

    The Book of Common Prayer (1662) is a permanent feature of the Church of England's worship. It is loved for its beauty of language and the services which it contains are widely used (in their entirety or in adapted form). It is also the foundation of a tradition of common prayer and is a fundamental source of Church of England doctrine. See
    Todays Services

    The Scottish Church made certain modifications to The Book of Common Prayer and its wholehearted retention by the new Protestant Episcopal Church of the USA as well as the emerging dominions and dependencies, ensured its place as a key ingredient of the growing Anglican Communion. Despite its widespread use, it did not emerge from the horrors of the Great War (World War 1) without criticism. A modest revision prepared during the 1920s was not approved by Parliament.

    The Lambeth Conferences of the 1950s and 1960s called for more up-to-date national liturgies and this is going on today. No matter how distinctive each is, they are all clearly of the lineage of The Book of Common Prayer.

    Another distinguishing feature of the corporate nature of Anglicanism is that it is an interdependent Church, where parishes, dioceses and provinces help each other to achieve by mutual support in terms of financial assistance and the sharing of other resources.

    To be an Anglican is to be on a journey of faith to God supported by a fellowship of co-believers who are dedicated to finding Him by prayer and service.
  4. karen freeinchristman

    karen freeinchristman More of You and less of me, Lord! Supporter

    bumping to get the sticky threads in order
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