We, members of the Church of Jesus Christ, from more than 150 nations, participants in the International Congress on World Evangelization at Lausanne, praise God for his great salvation and rejoice in the fellowship he has given us with himself and with each other. We are deeply stirred by what God is doing in our day, moved to penitence by our failures and challenged by the unfinished task of evangelization. We believe the Gospel is God’s good news for the whole world, and we are determined by his grace to obey Christ’s commission to proclaim it to all mankind and to make disciples of every nation. We desire, therefore, to affirm our faith and our resolve, and to make public our covenant.

1. THE PURPOSE OF GOD

We affirm our belief in the one-eternal God, Creator and Lord of the world, Father, Son and Holy Spirit, who governs all things according to the purpose of his will. He has been calling out from the world a people for himself, and sending his people back into the world to be his servants and his witnesses, for the extension of his kingdom, the building up of Christ’s body, and the glory of his name. We confess with shame that we have often denied our calling and failed in our mission, by becoming conformed to the world or by withdrawing from it. Yet we rejoice that even when borne by earthen vessels the gospel is still a precious treasure. To the task of making that treasure known in the power of the Holy Spirit we desire to dedicate ourselves anew. (Isa. 40:28; Matt. 28:19; Eph. 1:11; Acts 15:14; John 17:6, 18; Eph 4:12; 1 Cor. 5:10; Rom. 12:2; II Cor. 4:7)

2. THE AUTHORITY AND POWER OF THE BIBLE

We affirm the divine inspiration, truthfulness and authority of both Old and New Testament Scriptures in their entirety as the only written word of God, without error in all that it affirms, and the only infallible rule of faith and practice. We also affirm the power of God’s word to accomplish his purpose of salvation. The message of the Bible is addressed to all men and women. For God’s revelation in Christ and in Scripture is unchangeable. Through it the Holy Spirit still speaks today. He illumines the minds of God’s people in every culture to perceive its truth freshly through their own eyes and thus discloses to the whole Church ever more of the many-colored wisdom of God. (II Tim. 3:16; II Pet. 1:21; John 10:35; Isa. 55:11; 1 Cor. 1:21; Rom. 1:16, Matt. 5:17,18; Jude 3; Eph. 1:17,18; 3:10,18)

3. THE UNIQUENESS AND UNIVERSALITY OF CHRIST

We affirm that there is only one Saviour and only one gospel, although there is a wide diversity of evangelistic approaches. We recognise that everyone has some knowledge of God through his general revelation in nature. But we deny that this can save, for people suppress the truth by their unrighteousness. We also reject as derogatory to Christ and the gospel every kind of syncretism and dialogue which implies that Christ speaks equally through all religions and ideologies. Jesus Christ, being himself the only God-man, who gave himself as the only ransom for sinners, is the only mediator between God and people. There is no other name by which we must be saved. All men and women are perishing because of sin, but God loves everyone, not wishing that any should perish but that all should repent. Yet those who reject Christ repudiate the joy of salvation and condemn themselves to eternal separation from God. To proclaim Jesus as “the Saviour of the world” is not to affirm that all people are either automatically or ultimately saved, still less to affirm that all religions offer salvation in Christ. Rather it is to proclaim God’s love for a world of sinners and to invite everyone to respond to him as Saviour and Lord in the wholehearted personal commitment of repentance and faith. Jesus Christ has been exalted above every other name; we long for the day when every knee shall bow to him and every tongue shall confess him Lord. (Gal. 1:6-9;Rom. 1:18-32; I Tim. 2:5,6; Acts 4:12; John 3:16-19; II Pet. 3:9; II Thess. 1:7-9;John 4:42; Matt. 11:28; Eph. 1:20,21; Phil. 2:9-11)

4. THE NATURE OF EVANGELISM

To evangelize is to spread the good news that Jesus Christ died for our sins and was raised from the dead according to the Scriptures, and that as the reigning Lord he now offers the forgiveness of sins and the liberating gifts of the Spirit to all who repent and believe. Our Christian presence in the world is indispensable to evangelism, and so is that kind of dialogue whose purpose is to listen sensitively in order to understand. But evangelism itself is the proclamation of the historical, biblical Christ as Saviour and Lord, with a view to persuading people to come to him personally and so be reconciled to God. In issuing the gospel invitation we have no liberty to conceal the cost of discipleship. Jesus still calls all who would follow him to deny themselves, take up their cross, and identify themselves with his new community. The results of evangelism include obedience to Christ, incorporation into his Church and responsible service in the world. (I Cor. 15:3,4; Acts 2: 32-39; John 20:21; I Cor. 1:23; II Cor. 4:5; 5:11,20; Luke 14:25-33; Mark 8:34; Acts 2:40,47; Mark 10:43-45)

5. CHRISTIAN SOCIAL RESPONSIBILITY

We affirm that God is both the Creator and the Judge of all men. We therefore should share his concern for justice and reconciliation throughout human society and for the liberation of men and women from every kind of oppression. Because men and women are made in the image of God, every person, regardless of race, religion, colour, culture, class, sex or age, has an intrinsic dignity because of which he or she should be respected and served, not exploited. Here too we express penitence both for our neglect and for having sometimes regarded evangelism and social concern as mutually exclusive. Although reconciliation with other people is not reconciliation with God, nor is social action evangelism, nor is political liberation salvation, nevertheless we affirm that evangelism and socio-political involvement are both part of our Christian duty. For both are necessary expressions of our doctrines of God and man, our love for our neighbour and our obedience to Jesus Christ. The message of salvation implies also a message of judgment upon every form of alienation, oppression and discrimination, and we should not be afraid to denounce evil and injustice wherever they exist. When people receive Christ they are born again into his kingdom and must seek not only to exhibit but also to spread its righteousness in the midst of an unrighteous world. The salvation we claim should be transforming us in the totality of our personal and social responsibilities. Faith without works is dead. (Acts 17:26,31; Gen. 18:25; Isa. 1:17; Psa. 45:7; Gen. 1:26,27; Jas. 3:9; Lev. 19:18; Luke 6:27,35; Jas. 2:14-26; Joh. 3:3,5; Matt. 5:20; 6:33; II Cor. 3:18; Jas. 2:20)

6. THE CHURCH AND EVANGELISM

We affirm that Christ sends his redeemed people into the world as the Father sent him, and that this calls for a similar deep and costly penetration of the world. We need to break out of our ecclesiastical ghettos and permeate non-Christian society. In the Church’s mission of sacrificial service evangelism is primary. World evangelization requires the whole Church to take the whole gospel to the whole world. The Church is at the very centre of God’s cosmic purpose and is his appointed means of spreading the gospel. But a church which preaches the cross must itself be marked by the cross. It becomes a stumbling block to evangelism when it betrays the gospel or lacks a living faith in God, a genuine love for people, or scrupulous honesty in all things including promotion and finance. The church is the community of God’s people rather than an institution, and must not be identified with any particular culture, social or political system, or human ideology. (John 17:18; 20:21; Matt. 28:19,20; Acts 1:8; 20:27; Eph. 1:9,10; 3:9-11; Gal. 6:14,17; II Cor. 6:3,4; II Tim. 2:19-21; Phil. 1:27)

7. COOPERATION IN EVANGELISM

We affirm that the Church’s visible unity in truth is God’s purpose. Evangelism also summons us to unity, because our oneness strengthens our witness, just as our disunity undermines our gospel of reconciliation. We recognize, however, that organisational unity may take many forms and does not necessarily forward evangelism. Yet we who share the same biblical faith should be closely united in fellowship, work and witness. We confess that our testimony has sometimes been marred by a sinful individualism and needless duplication. We pledge ourselves to seek a deeper unity in truth, worship, holiness and mission. We urge the development of regional and functional cooperation for the furtherance of the Church’s mission, for strategic planning, for mutual encouragement, and for the sharing of resources and experience. (John 17:21,23; Eph. 4:3,4; John 13:35; Phil. 1:27; John 17:11-23)

8. CHURCHES IN EVANGELISTIC PARTNERSHIP

We rejoice that a new missionary era has dawned. The dominant role of western missions is fast disappearing. God is raising up from the younger churches a great new resource for world evangelization, and is thus demonstrating that the responsibility to evangelise belongs to the whole body of Christ. All churches should therefore be asking God and themselves what they should be doing both to reach their own area and to send missionaries to other parts of the world. A reevaluation of our missionary responsibility and role should be continuous. Thus a growing partnership of churches will develop and the universal character of Christ’s Church will be more clearly exhibited. We also thank God for agencies which labor in Bible translation, theological education, the mass media, Christian literature, evangelism, missions, church renewal and other specialist fields. They too should engage in constant self-examination to evaluate their effectiveness as part of the Church’s mission. (Rom. 1:8; Phil. 1:5; 4:15; Acts 13:1-3, I Thess. 1:6-8)

9. THE URGENCY OF THE EVANGELISTIC TASK

More than 2,700 million people, which is more than two-thirds of all humanity, have yet to be evangelised. We are ashamed that so many have been neglected; it is a standing rebuke to us and to the whole Church. There is now, however, in many parts of the world an unprecedented receptivity to the Lord Jesus Christ. We are convinced that this is the time for churches and para-church agencies to pray earnestly for the salvation of the unreached and to launch new efforts to achieve world evangelization. A reduction of foreign missionaries and money in an evangelised country may sometimes be necessary to facilitate the national church’s growth in self-reliance and to release resources for unevangelised areas. Missionaries should flow ever more freely from and to all six continents in a spirit of humble service. The goal should be, by all available means and at the earliest possible time, that every person will have the opportunity to hear, understand, and to receive the good news. We cannot hope to attain this goal without sacrifice. All of us are shocked by the poverty of millions and disturbed by the injustices which cause it. Those of us who live in affluent circumstances accept our duty to develop a simple life-style in order to contribute more generously to both relief and evangelism. (John 9:4; Matt. 9:35-38; Rom. 9:1-3; I Cor. 9:19-23; Mark 16:15; Isa. 58:6,7; Jas. 1:27; 2:1-9; Matt. 25:31-46; Acts 2:44,45; 4:34,35)

10. EVANGELISM AND CULTURE

The development of strategies for world evangelization calls for imaginative pioneering methods. Under God, the result will be the rise of churches deeply rooted in Christ and closely related to their culture. Culture must always be tested and judged by Scripture. Because men and women are God’s creatures, some of their culture is rich in beauty and goodness. Because they are fallen, all of it is tainted with sin and some of it is demonic. The gospel does not presuppose the superiority of any culture to another, but evaluates all cultures according to its own criteria of truth and righteousness, and insists on moral absolutes in every culture. Missions have all too frequently exported with the gospel an alien culture and churches have sometimes been in bondage to culture rather than to Scripture. Christ’s evangelists must humbly seek to empty themselves of all but their personal authenticity in order to become the servants of others, and churches must seek to transform and enrich culture, all for the glory of God. (Mark 7:8,9,13; Gen. 4:21,22; I Cor. 9:19-23; Phil. 2:5-7; II Cor. 4:5)

11. EDUCATION AND LEADERSHIP

We confess that we have sometimes pursued church growth at the expense of church depth, and divorced evangelism from Christian nurture. We also acknowledge that some of our missions have been too slow to equip and encourage national leaders to assume their rightful responsibilities. Yet we are committed to indigenous principles, and long that every church will have national leaders who manifest a Christian style of leadership in terms not of domination but of service. We recognise that there is a great need to improve theological education, especially for church leaders. In every nation and culture there should be an effective training programme for pastors and laity in doctrine, discipleship, evangelism, nurture and service. Such training programmes should not rely on any stereotyped methodology but should be developed by creative local initiatives according to biblical standards. (Col. I:27,28; Acts 14:23; Tit. 1:5,9; Mark 10:42-45; Eph. 4:11,12)

12. SPIRITUAL CONFLICT

We believe that we are engaged in constant spiritual warfare with the principalities and powers of evil, who are seeking to overthrow the Church and frustrate its task of world evangelization. We know our need to equip ourselves with God’s armour and to fight this battle with the spiritual weapons of truth and prayer. For we detect the activity of our enemy, not only in false ideologies outside the Church, but also inside it in false gospels which twist Scripture and put people in the place of God. We need both watchfulness and discernment to safeguard the biblical gospel. We acknowledge that we ourselves are not immune to worldliness of thoughts and action, that is, to a surrender to secularism. For example, although careful studies of church growth, both numerical and spiritual, are right and valuable, we have sometimes neglected them. At other times, desirous to ensure a response to the gospel, we have compromised our message, manipulated our hearers through pressure techniques, and become unduly preoccupied with statistics or even dishonest in our use of them. All this is worldly. The Church must be in the world; the world must not be in the Church. (Eph. 6:12; II Cor. 4:3,4; Eph. 6:11,13-18; II Cor. 10:3-5; I John 2:18-26; 4:1-3; Gal. 1:6-9; II Cor. 2:17; 4:2; John 17:15)

13. FREEDOM AND PERSECUTION

It is the God-appointed duty of every government to secure conditions of peace, justice and liberty in which the Church may obey God, serve the Lord Jesus Christ, and preach the gospel without interference. We therefore pray for the leaders of nations and call upon them to guarantee freedom of thought and conscience, and freedom to practise and propagate religion in accordance with the will of God and as set forth in The Universal Declaration of Human Rights. We also express our deep concern for all who have been unjustly imprisoned, and especially for those who are suffering for their testimony to the Lord Jesus. We promise to pray and work for their freedom. At the same time we refuse to be intimidated by their fate. God helping us, we too will seek to stand against injustice and to remain faithful to the gospel, whatever the cost. We do not forget the warnings of Jesus that persecution is inevitable. (I Tim. 1:1-4, Acts 4:19; 5:29; Col. 3:24; Heb. 13:1-3; Luke 4:18; Gal. 5:11; 6:12; Matt. 5:10-12; John 15:18-21)

14. THE POWER OF THE HOLY SPIRIT

We believe in the power of the Holy Spirit. The Father sent his Spirit to bear witness to his Son; without his witness ours is futile. Conviction of sin, faith in Christ, new birth and Christian growth are all his work. Further, the Holy Spirit is a missionary spirit; thus evangelism should arise spontaneously from a Spirit-filled church. A church that is not a missionary church is contradicting itself and quenching the Spirit. Worldwide evangelization will become a realistic possibility only when the Spirit renews the Church in truth and wisdom, faith, holiness, love and power. We therefore call upon all Christians to pray for such a visitation of the sovereign Spirit of God that all his fruit may appear in all his people and that all his gifts may enrich the body of Christ. Only then will the whole church become a fit instrument in his hands, that the whole earth may hear his voice. (I Cor. 2:4; John 15:26;27; 16:8-11; I Cor. 12:3; John 3:6-8; II Cor. 3:18; John 7:37-39; I Thess. 5:19; Acts 1:8; Psa. 85:4-7; 67:1-3; Gal. 5:22,23; I Cor. 12:4-31; Rom. 12:3-8)

15. THE RETURN OF CHRIST

We believe that Jesus Christ will return personally and visibly, in power and glory, to consummate his salvation and his judgment. This promise of his coming is a further spur to our evangelism, for we remember his words that the gospel must first be preached to all nations. We believe that the interim period between Christ’s ascension and return is to be filled with the mission of the people of God, who have no liberty to stop before the end. We also remember his warning that false Christs and false prophets will arise as precursors of the final Antichrist. We therefore reject as a proud, self-confident dream the notion that people can ever build a utopia on earth. Our Christian confidence is that God will perfect his kingdom, and we look forward with eager anticipation to that day, and to the new heaven and earth in which righteousness will dwell and God will reign forever. Meanwhile, we rededicate ourselves to the service of Christ and of people in joyful submission to his authority over the whole of our lives. (Mark 14:62; Heb. 9:28; Mark 13:10; Acts 1:8-11; Matt. 28:20; Mark 13:21-23; John 2:18; 4:1-3; Luke 12:32; Rev. 21:1-5; II Pet. 3:13; Matt. 28:18)

CONCLUSION

Therefore, in the light of this our faith and our resolve, we enter into a solemn covenant with God and with each other, to pray, to plan and to work together for the evangelization of the whole world. We call upon others to join us. May God help us by his grace and for his glory to be faithful to this our covenant! Amen, Alleluia!

PART I: The Substance of the Faith (Articles 1-5) 

1. Faith in the Holy Trinity 

There is only one living and true God, who is eternal and without body, indivisible and invulnerable. He is of infinite power, wisdom, and goodness. He is the maker and preserver of all things both visible and invisible. Within the unity of the Godhead there are three persons who are of one substance, power, and eternity — the Father, the Son, and the Holy Spirit. There is only one living and true God. His existence is everlasting, without beginning or end. He is a spiritual being, not limited by a body. He is free from bodily desires and impulses His power, wisdom, and goodness, are infinite. Of this one true God there are three persons: Father, Son and Holy Spirit. These three persons are identical in substance, power and eternal existence.

2. The Word, or Son of God, who became truly man

The Son, who is the Word of the Father, was begotten from eternity of the Father, and is the true and eternal God, of one substance with the Father. He took man’s nature in the womb of the blessed virgin Mary, of her substance, in such as way that two whole and perfect natures, the Godhead and manhood, were joined together in one person, never to be divided. Of these two natures, is the one Christ, true God and true man. He truly suffered, was crucified, died, and was buried, to reconcile the Father to us (restore a right relationship between the Father and us) and to be a sacrifice, not only for original guilt but also for all actual sins of men.

3. The descent of Christ into the realm of the dead

Just as Christ died for us and buried, so also it is to be believed that he descended into the realm of the dead.

4. The resurrection of Christ

Christ truly rose again from death and took again his body, with flesh, bones, and all that belongs to the completeness of man’s nature. In this body he ascended into heaven, where he is now seated until the last day, when he will return to judge all men.

5. The Holy Spirit

The Holy Spirit proceeds from the Father and the Son. He is of one substance, majesty, and glory with the Father and the Son, true and eternal God.

PART II: The Rule of Faith (Articles 6-8)

6. The Sufficiency of Scripture for salvation

Holy Scripture contains all things necessary for salvation. Consequently whatever is not read in Scripture nor can be proved from Scripture cannot be demanded from any person to believe it as an article of the faith. Nor is any such thing to be thought necessary or required for salvation. By holy scripture is meant those canonical books of the Old and New Testaments whose authority has never been doubted within the church. Listing of 66 canonical books of the Old and New Testaments.

7. The Old Testament

The Old Testament is not contrary to the New, for in both the Old and New Testaments eternal life is offered to mankind through Christ. Hence he, being both God and man, is the only mediator between God and man. Those who pretend that the Patriarchs only looked for transitory promises must not be listened to. Although the law given by God through Moses is not binding on Christians as far as its forms of worship and ritual are concerned and the civil regulations are not binding on any nation state, nevertheless no Christian is free to disobey those commandments which may be classified as moral.

8. Of the Three 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. (Changed in American BCP) The three creeds, the Nicene Creed, Athanasian Creed, and that known as the Apostles’ Creed, ought to be wholeheartedly accepted and believed. This is because their contents may be proved by definite statements of holy Scripture.

PART III The Life of Faith (Articles 9-18)

Personal Religion

A. Its Commencement (Articles 9-14)

9. Original or Birth-sin

Original sin is not found merely in the following of Adam’s example (as the Pelagians foolishly say). It is rather to be seen in the fault and corruption which is found in the nature of every person who is naturally descended from Adam. The consequence of this is that man is far gone from his original state of righteousness. In his own nature he is predisposed to evil, the sinful nature in man always desiring to behave in a manner contrary to the Spirit. In every person born into this world there is fund this predisposition which rightly deserves God’s anger and condemnation. This infection within man’s nature persists even within those who are regenerate. This desire of the sinful nature, which in Greek is called fronema sarkos and is variously translated the wisdom or sensuality or affection or desire of the sinful nature, is not under control of God’s law. Although there is no condemnation for those that believe and are baptized, nevertheless the apostle states that any such desire is sinful.

10. Free Will

The condition of man since the fall of Adam is such that he cannot turn and prepare himself by his own natural strength and good works for faith and for calling upon the name of the Lord. Hence we have no power to do good works which are pleasing and acceptable to God, unless the grace of God through Christ goes before us so that we may have a good will, and continues to work with us after we are given that good will.

11. The justification of man

We are accounted righteous before God solely on account of the merit of our Lord and Savior Jesus Christ through faith and not on account of our own good works or of what we deserve. Consequently the teaching that we are justified by faith alone is a most wholesome and comforting doctrine. This is taught more fully in the homily on Justification.

12. Good works

Although good works, which are the fruits of faith and follow on after justification, can never atone for our sins or face the strict justice of God’s judgment, they are nevertheless pleasing and acceptable to God in Christ and necessarily spring from a true and living faith. Thus a living faith is as plainly known by its good works as a tree is known by its fruit.

13. Works before justification

Works done before receiving the grace of Christ and the inspiration of his Spirit are not pleasing to God. This is because they do not spring out of faith in Jesus Christ. Nor do they make people fit to receive grace or (as the schoolmen say) to deserve grace of congruity. On the contrary, because they are not done as God has willed and commanded that they should be done, it is undoubtedly the case that they have the nature of sin.

14. Works of supererogation

The concept of voluntary works besides, over and above God’s commandments, which are sometimes called works of supererogation, cannot be taught without arrogance and impiety. By them men do declare not only that they render to God their proper duty but that they actually do more than their duty. But Christ says: ‘So you also, when you after done everything you were told to do, should say, “We are unprofitable servants.”

B. Its Course (15-18)

15. Of Christ alone without sin

Christ, who truly took our human nature, was made like us in every respect except that of sin. From this he was clearly free in both body and spirit. He came to be the Lamb without blemish who, by the sacrifice of himself once made, should take away the sins of the world. Sin, as St. John says, was not in him. But all the rest of us, even though baptized and born again in Christ, still offend in many ways. if we say we have no sin, we deceive ourselves and the truth is not in us.

16. Sin after baptism

Not every sin knowingly committed after baptism is sin against the Holy Spirit and unforgivable. Therefore the gift of repentance is not to be declared impossible for those who fall into sin after baptism. After we have received the Holy Spirit we may depart from the grace given to us and fall into sin, and we may also by the grace of God return and amend our lives. therefore those who say that they are incapable of sinning any more in this life are to be condemned, as are those who deny the opportunity of forgiveness to those who truly repent.

17. Predestination and election

Predestination to life is the eternal purpose of God, whereby (before the foundations of the world were laid) he has consistently decreed by his counsel which is hidden from us to deliver from curse and damnation those whom he has chosen in Christ out of mankind and to bring them through Christ to eternal salvation as vessels made for honor. Hence those granted such an excellent benefit by God are called according to God’s purpose by his Spirit working at the appropriate time. By grace they obey the calling; they are freely justified, are made sons of God by adoption, are made like the image of his only-begotten Son Jesus Christ, they walk faithfully in good works and at the last by God’s mercy attain eternal happiness. The reverent consideration of this subject of predestination and of our election in Christ is full of sweet, pleasant, and inexpressible comfort to the godly and to those who feel within themselves the working of the Spirit of Christ, putting to death the deeds of the sinful and earthly nature and lifting their minds up to high and heavenly things. This consideration establishes and confirms their belief in the eternal salvation o be enjoyed through Christ and kindles a fervent love towards God. But for inquisitive and unspiritual persons who lack the Spirit of Christ to have the sentence of God’s predestination continually before their eyes is a dangerous snare which the devil uses to drive them either into desperation or into recklessly immoral living (a state no less perilous than desperation). Furthermore we need to receive God’s promises in the manner in which they are generally set out to us in holy Scripture, and in our actions we need to follow that will of God which is clearly declared to us in the Word of God.

18. Obtaining salvation only by the name of Christ

Those who presume to say that every person shall be saved by the rule of life, religion, or sect that he professes, provided he makes diligent efforts to live by that rule and the light of nature, must be regarded as accursed. For holy Scripture declares to us that it is only in the name of Jesus Christ that men must be saved.

PART IV: THE HOUSEHOLD OF FAITH (Articles 19-39)

Corporate Religion

A. The Church (19-22)

19. The Church

The visible church of Christ is a congregation of believers in which the pure Word of God is preached and in which the sacraments are rightly administered according to Christ’s command in all those matters that are necessary for proper administration. As the churches of Jerusalem, Alexandria, and Antioch have erred, so also the church of Rome has erred, not only in their practice and forms of worship but also in matters of faith.

20. The authority of the Church

The Church has authority to decree forms of worship and ceremonies and to decide in controversies concerning the faith. However, it is not lawful for the church to order anything contrary to God’s written Word. Nor may it expound one passage of Scripture so that it contradicts another passage. So, although the church is a witness and guardian to holy Scripture, it must not decree anything contrary to Scripture, nor is it to enforce belief in anything additional to Scripture as essential to salvation.

21. 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 of all not be 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.

22. Purgatory

The Roman doctrine concerning purgatory, pardons, worshipping, and adoration (both of images and of relics), and the invocation of saints is a futile thing foolishly conceived and grounded on no evidence of Scripture. On the contrary this teaching is repugnant to the Word of God.

B. Ministry (23-24)

23. Ministering in the congregation

It is not right for any man to take upon himself the office of public preaching or of administering the sacraments in the congregation before he has been lawfully called and sent to perform these tasks. The lawfully called and sent are those who have been chosen and called to this work by men who have had a public authority given to them in the congregation to call and send such ministers into the Lord’s vineyard.

24. Speaking in the congregation in a language that people understand

It is plainly repugnant to the Word of God and to the custom of the early church for public prayer or the administration of the sacraments in a language not understood by the people.

C. The Sacraments (25-31)

25. The sacraments

The sacraments instituted by Christ are not only badges or tokens of the profession of Christians but are also sure witnesses and effectual signs of God’s grace and good will towards us. Through them he works invisibly within us, both bringing to life and also strengthening and confirming our faith in him. There are two sacraments instituted by Christ our Lord in the Gospel-Baptism and the Lord’s Supper. The five that are commonly called sacraments (confirmation, penance, ordination, marriage, and extreme unction) are not to be regarded as Gospel sacraments. This is because they are either a corruption of apostolic practice or states of life as allowed in the Scriptures. They are not of same nature as the sacraments of Baptism and the Lord’s Supper since they do not have any visible sign or ceremony instituted by God. The sacraments were not instituted by Christ to be gazed at or carried about but to be used properly. It is only in those who receive them worthily that they have a beneficial effect or operation. As Paul the apostle says, those who receive them in an unworthy manner bring condemnation upon themselves.

26. The sacraments are not rendered ineffectual by the unworthiness of the minister

Although in the visible church the evil are always mingled with the good and sometimes evil people possess the highest rank in the ministry of the Word and sacraments, nevertheless since they do not do these things in their own name but in Christ’s and minister by his commission and authority, we may use their ministry both in hearing God’s Word and in receiving the sacraments. The effect of Christ’s institution is not taken away by the wickedness of these people, nor is the grace of God’s gifts diminished, so long as the sacraments are received by faith and rightly. The sacraments are effectual because of Christ’s institution and promise, even though they may be administered by evil men. Nevertheless, it belongs to the discipline of the church that investigation be made into evil ministers. Those who are accused by witnesses having knowledge of their offenses and who in the end are justly found guilty, should be disposed.

27. Baptism

Baptism is not only a sign of profession and a mark of difference by which Christians are distinguished from those who are not baptized. It is also a sign of regeneration or new birth, through which, as through an instrument, those who receive baptism in the right manner are grafted into the church, the promises of the forgiveness of sin and of our adoption as sons of God by the Holy Spirit are visibly signed and sealed, faith is confirmed, and grace is increased by virtue of prayer to God. The baptism of young children is undoubtedly to be retained in the church as that which agrees best with Christ’s institution.

28. Of the Lord’s Supper

The Supper of the Lord is not only a sign of the mutual love that Christians ought to have among themselves. Rather, it is a sacrament of our redemption through Christ’s death. To those who rightly, worthily, and with faith receive it, the bread which we break is a partaking of the body of Christ, and similarly the cup of blessing is a partaking of the blood of Christ. Transubstantiation (the change of the substance of the bread and wine) in the Supper of the Lord cannot be proved from holy Scripture, but is repugnant to the plain teaching of Scripture. It overthrows the nature of a sacrament and has given rise to many superstitions. The body of Christ is given, taken, and eaten in the Supper only in a heavenly and spiritual manner. The means by which the body of Christ is received and eaten in the Supper is by faith.

29. The wicked who partake of the Lord’s Supper do not eat the body of Christ

The wicked and those who lack a living faith, although they physically and visibly ‘press with their teeth’ (as St. Augustine says) the sacrament of the body and blood of Christ, nevertheless are in no way partakers of Christ. Rather, by eating and drinking the sign or sacrament of so great a thing, they bring condemnation upon themselves.

30. Reception in both kinds

The cup of the Lord is not to be denied to the laity. For by Christ’s institution and commandment both parts of the Lord’s sacrament ought to be administered to all Christian people alike.

31. The oblation of Christ finished upon the cross

The offering of Christ made once is the perfect redemption, propitiation, and satisfaction for all the sins of the whole world, both original and actual. There is no other satisfaction for sin but this alone. Consequently, the sacrifices of masses, in which it was commonly said that the priest offered Christ for the living and dead so as to gain remission of pain or guilt, were blasphemous fables and dangerous deceits.

D. Discipline (32-36)

32. Marriage of Priests

It is not commanded by any decree of God that bishops, presbyters, or deacons take a vow of celibacy or abstain from marriage. So it is lawful for them, as for all other Christians, to marry at their own discretion when they judge that this will promote godliness

33. The excommunicated: how they are to be avoided

Any person who has openly been denounced by the church and justly cut off from its fellowship and excommunicated is to be regarded by the whole body of the faithful as a ‘pagan and swindler’ until he is openly reconciled by repentance and received back into the church by a judge who has the necessary authority in such matters.

34. The customs of the church

It is not necessary that customs and forms of worship be exactly the same everywhere. Throughout history they have differed. They may be altered according to the differing nations, times, and habits of people provided that nothing is commanded contrary to God’s Word. Whoever by his own private judgment openly, willingly, and deliberately breaks those customs and forms of worship of the church which do not contradict the Word of God and are approved by common authority, is to be openly rebuked. This is so that others will be afraid to act similarly, and in so doing offend against the common order of the church, to undermine the authority of the state’s representative and to wound the consciences of weak Christians. Every particular or national church has authority to command, change, or abolish the ceremonies or forms of worship of the church which are appointed by man’s authority provided that every thing is done for the building up of Christian people.

35. The Homilies

The second Book of Homilies contains godly and wholesome teaching which is necessary for these times, as does the first book of Homilies published during the reign of Edward VI. We therefore judge that they ought to be read diligently and distinctly in the churches by the ministers so that they may be understood by the people.

36. The 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, contains all things necessary to such Consecration and Ordering; neither has 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 for the consecration of archbishops and bishops and for ordaining presbyters and deacons, published in the time of Edward VI and confirmed at the same time by the authority of Parliament, contains all things necessary to such consecration and ordination. Nor does it contain anything which of itself is superstitious and ungodly. Therefore whoever is consecrated or ordained according to the services of that book, since the second year of Edward VI to the present time, and whoever will be consecrated and ordained according to those services in the future, we declare to be rightly, duly and lawfully consecrated and ordained.”

E. Church-State Relations (37-39)

37. The state and its civil representatives

The power of the Civil Magistrate extends to all men, as well as Clergy as Laity, in all things temporal; but has 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 sovereign has the chief power in the realm of England and his other possessions.  The supreme government of all in this realm, whatever their station, whether ecclesiastical or civil, and in all matters, belongs to him and is not, nor ought to be, subject to any foreign jurisdiction.

When we attribute to the sovereign the chief government (a title which seems to have offended some slanderous persons) we do not grant our rulers the ministry of either God’s Word or of the sacraments.  This is also made clear in the Injunctions published by Queen Elizabeth I.  By this we acknowledge only the prerogative which we see in holy Scripture God has given to all godly rulers. They should rule all people committed to their charge by God, whatever their station or rank, whether ecclesiastical or secular, and restrain with the civil power those who are stubborn or practice evil.

The bishop of Rome has no jurisdiction in this realm of England. The laws of the realm may punish Christian people with death for heinous and grave offenses. It is lawful for Christian men at the command of the state to carry weapons and serve in wars.

38. Private Property

Contrary to what some Anabaptists claim, the wealth and possessions of Christians are not common, as far as the right, title, and possession of them is concerned. Nevertheless, everyone ought to give freely to the poor from what he possess, according to his means.

39. A Christian’s Oath

We believe that the vain and rash swearing of oaths is forbidden to Christians by our Lord Jesus Christ and St. James. However, we judge that the Christian faith does not prohibit the swearing of an oath when the state requires it if in a cause where the faithfulness and love justify it, and according to the prophet Jeremiah’s teaching, in justice, judgment and truth.