An important question to many is how are we to know what is to be held as true? For many like Anglo-Papists and the Latin Rite Church and those in communion with Rome the answer is simple, Papal Primacy and Papal infallibility. However for many that is not acceptable for whatever reason (these I will not get into), for those who do not subscribe to Papal infallibility however there is a very real dilemma when it comes to affirming orthodox doctrine. For many determining what is doctrine can in words agree with St. Vincent of Lerins "Quod ubique, quod semper, quod ab omnibus," with which Vincentius's name is associated.", but in practice it degenerates into protestantism with every man being his own pope.
There is however one alternative solution to either Papal infallibility and protestant self papalism; it is what I will call for simplicity sake the "Rule" or "Ruler" "of East and West". This is to say that what is held equally in both East and West is to be taken as a bare minimum of what is to be believed by all other Christians who would call themselves Orthodox-Catholic Christians. As St. C.S. Lewis would say we are to believe the HCF (Highest Common Factor) of the Orthodox and Catholic Churches. Which when we grant the size of their population of Christianity it seems to be the fair ruler as we are reallying doing nothing more then defining what it means to "Hold what was held always, everywhere, by all".
Thus for example when the question of the Canon of Sacred Scripture arises in our own determination of what the Canon is we would apply the HCF, rejecting the Protestant Canon, but not rejecting those text which are outside of the HCF. Our position on that which is outside of the HCF may vary and we should refrain from accusing each other of Heterodoxy when someone favors one position over another. Thus if we accept the 151 psalm we are not beyond the limits of Orthodoxy (as opposed to a book which is not accepted by either tradition), and if one were to disagree with us they could do so and we could dialog on the matter, but what is held in common Canon must be held as Canon.
The same can be said for the veneration and worship(small w) of Saints, or the use of Icons. We can know with certainty that it is an orthodox practice to venerate and give honor to Saints and Icons because it is part of the HCF of the Apostolic Church(which is really the crux of it all). Thus if a Bishop is in dissent and is an Iconoclast we can recognize him as acting outside of the Tradition(big T) of the Church.
In this we can be assured that "That which is held in common by East and West is not in error", and we should refrain from saying that 'That which is beyond the HCF is in error', though we may express our own personal belief of the matter. So we may choose to Order the text of the 10 commandment after those of the Catholic or those of the Orthodox Church but we may not condemn one though we use the other. And this we make take to be a true and authentic "Via Media".
The Articles of Orthodoxy is an attempt to present a synthesis of East and West.
There can honestly be said no other way by which we can truly measure orthodoxy, and I would challenge any to provide an alternative.
Showing posts with label Articles of Orthodoxy. Show all posts
Showing posts with label Articles of Orthodoxy. Show all posts
Friday, April 25, 2008
Thursday, April 17, 2008
Why the Articles of Orthodoxy
I have really been giving this some thought and found after some serious challenges there is some need to explain why we need something like the Articles of Orthodoxy(which is a work in progress).
Explanation on Original post of the Articles of Orthodoxy. (t)he (a)nglican (c)hurch as exampled by modern day Canterbury is a body without form, this is to say its doctrines are like the shape of water which ever mold you decide to pour it into that is what it believes. One of the things that makes an ecclesiastical body work is a common Doctrine and worship, once you no longer have common Doctrine and worship(the prior being more important than the latter) you no longer have a function body but instead a body infected with disease, a body which over time will degenerate into non-being. There for the following is a list of articles which (with the exception of I-VI have no real set order) all professed Anglicans believe, those who deny any of these articles are Heterodox. Note: The whole of Christian faith cannot be contained in one book therefore recognize that the articles listed here are not the whole of Orthodox-Catholic Faith.
When I originally posted the above I thought it would be rather clear and self evident that a communion who exists with no real unity does not exist; from Anglicans who believe in the Real Presence to those who deny it, from a male only Priesthood to the Priestess movement and supporters, from antiquity ubiquity omnibus to Sola Scriptura, From Salvation by Grace and cooperation to Sola Fide, from orthodoxy to heterodoxy, which is which, how do you define Anglicanism. WHAT IS ANGLICANISM? Catholicism is simple to define as their beliefs are made unambiguous and clear through the Magesterium of the Catholic Church, Orthodoxy is clearly defined by the first 7 councils as well as apologetical works which have at their core a common belief. You can look at the Catholics and say "That is Catholic teaching" and you can look at the Orthodoxy and say "That is Orthodox teaching" but you can't do the same for Anglicans.
Some will say that we can examine the 39 articles and hold them up as our source of unity, but I ask very seriously can we? The greatest problem as can be seen by most Anglo-Catholics and many Continuing Anglicans is the denial of Transubstantiation which is accepted by both the East and the West. While it is true that some of us may favor the East over the West, and while it is true that others of us may favor the West over the East we cannot hold and in fact must hold that anything contrary to what is held by both East and West cannot be true Christian Doctrine. Other troubling things can be exampled by the language used of what is required for salvation, the articles while never saying Sola Fide also never deny it all together, instead it seems to take a particular stance which implies that works are secondary. While it is true that we are saved by Grace and only by Grace we also cannot divide works from faith or attempt to give one a primacy over another as they are sisters. And finally of another great problem is that the Articles is the issue of the Sacraments in which Cranmer denies 5 of the 7 Sacraments(this goes against the previous 10 and 6 articles). There is also the issue that the Articles do not go far enough, but I will handle that later.
While The 39 articles along with the 10 and 6 articles are a good place to start we must go further still. We must correct the errors in the 39 articles and that is for one recognizing the other 5 sacraments as well has rejecting the protestant canon as contrary to that which has been handed down to us. We need within the Articles of Orthodoxy parts, the first part of affirmation "This is what we hold" and the second part a part of condemnation "This is what we cannot hold". This will help lay down for us a clear blueprint of belief.
Explanation on Original post of the Articles of Orthodoxy. (t)he (a)nglican (c)hurch as exampled by modern day Canterbury is a body without form, this is to say its doctrines are like the shape of water which ever mold you decide to pour it into that is what it believes. One of the things that makes an ecclesiastical body work is a common Doctrine and worship, once you no longer have common Doctrine and worship(the prior being more important than the latter) you no longer have a function body but instead a body infected with disease, a body which over time will degenerate into non-being. There for the following is a list of articles which (with the exception of I-VI have no real set order) all professed Anglicans believe, those who deny any of these articles are Heterodox. Note: The whole of Christian faith cannot be contained in one book therefore recognize that the articles listed here are not the whole of Orthodox-Catholic Faith.
When I originally posted the above I thought it would be rather clear and self evident that a communion who exists with no real unity does not exist; from Anglicans who believe in the Real Presence to those who deny it, from a male only Priesthood to the Priestess movement and supporters, from antiquity ubiquity omnibus to Sola Scriptura, From Salvation by Grace and cooperation to Sola Fide, from orthodoxy to heterodoxy, which is which, how do you define Anglicanism. WHAT IS ANGLICANISM? Catholicism is simple to define as their beliefs are made unambiguous and clear through the Magesterium of the Catholic Church, Orthodoxy is clearly defined by the first 7 councils as well as apologetical works which have at their core a common belief. You can look at the Catholics and say "That is Catholic teaching" and you can look at the Orthodoxy and say "That is Orthodox teaching" but you can't do the same for Anglicans.
Some will say that we can examine the 39 articles and hold them up as our source of unity, but I ask very seriously can we? The greatest problem as can be seen by most Anglo-Catholics and many Continuing Anglicans is the denial of Transubstantiation which is accepted by both the East and the West. While it is true that some of us may favor the East over the West, and while it is true that others of us may favor the West over the East we cannot hold and in fact must hold that anything contrary to what is held by both East and West cannot be true Christian Doctrine. Other troubling things can be exampled by the language used of what is required for salvation, the articles while never saying Sola Fide also never deny it all together, instead it seems to take a particular stance which implies that works are secondary. While it is true that we are saved by Grace and only by Grace we also cannot divide works from faith or attempt to give one a primacy over another as they are sisters. And finally of another great problem is that the Articles is the issue of the Sacraments in which Cranmer denies 5 of the 7 Sacraments(this goes against the previous 10 and 6 articles). There is also the issue that the Articles do not go far enough, but I will handle that later.
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.
Chapter VI. of Acts and Decrees of the Synod of Jerusalem (A.D. 1672)QUESTION III. What Books do you call Sacred Scripture?
Following the rule of the Catholic Church, we call Sacred Scripture all those which Cyril {Lucar ELC} collected from the Synod of Laodicea, and enumerated, adding thereto those which he foolishly, and ignorantly, or rather maliciously called Apocrypha; to wit, “The Wisdom of Solomon,” “Judith,” “Tobit,” “The History of the Dragon,” “The History of Susanna,” “The Maccabees,” and “The Wisdom of Sirach.” For we judge these also to be with the other genuine Books of Divine Scripture genuine parts of Scripture. For ancient custom, or rather the Catholic Church, which hath delivered to us as genuine the Sacred Gospels and the other Books of Scripture, hath undoubtedly delivered these also as parts of Scripture, and the denial of these is the rejection of those. And if, perhaps, it seemeth that not always have all been by all reckoned with the others, yet nevertheless these also have been counted and reckoned with the rest of Scripture, as well by Synods, as by how many of the most <156> ancient and eminent Theologians of the Catholic Church; all of which we also judge to be Canonical Books, and confess them to be Sacred Scripture.
As I have stated before what is held by both East and West we cannot hold Contrary to or we ourselves are heterodox. We must believe what is held always everywhere by all, if we hold that those text which have been used by both east and west and held as part of the Sacred Canon from the beginning then we accuse God of allowing the gates of hell to prevail against His Church. What gave Luther and the other "reformers" the authority to remove from the cannon which had long been held by all, always and everywhere? Even St. Jerome included the deutrocanonical text in his canon though at first with some reluctance.Trent Session 4 DECREE CONCERNING THE CANONICAL SCRIPTURES exerpt
They are as set down here below: of the Old Testament: the five books of Moses, to wit, Genesis, Exodus, Leviticus, Numbers, Deuteronomy; Josue, Judges, Ruth, four books of Kings, two of Paralipomenon, the first book of Esdras, and the second which is entitled Nehemias; Tobias, Judith, Esther, Job, the Davidical Psalter, consisting of a hundred and fifty psalms; the Proverbs, Ecclesiastes, the Canticle of Canticles, Wisdom, Ecclesiasticus, Isaias, Jeremias, with Baruch; Ezechiel, Daniel; the twelve minor prophets, to wit, Osee, Joel, Amos, Abdias, Jonas, Micheas, Nahum, Habacuc, Sophonias, Aggaeus, Zacharias, Malachias; two books of the Machabees, the first and the second. Of the New Testament: the four Gospels, according to Matthew, Mark, Luke, and John; the Acts of the Apostles written by Luke the Evangelist; fourteen epistles of Paul the apostle, (one) to the Romans, two to the Corinthians, (one) to the Galatians, to the Ephesians, to the Philippians, to the Colossians, two to the Thessalonians, two to Timothy, (one) to Titus, to Philemon, to the Hebrews; two of Peter the apostle, three of John the apostle, one of the apostle James, one of Jude the apostle, and the Apocalypse of John the apostle.
While The 39 articles along with the 10 and 6 articles are a good place to start we must go further still. We must correct the errors in the 39 articles and that is for one recognizing the other 5 sacraments as well has rejecting the protestant canon as contrary to that which has been handed down to us. We need within the Articles of Orthodoxy parts, the first part of affirmation "This is what we hold" and the second part a part of condemnation "This is what we cannot hold". This will help lay down for us a clear blueprint of belief.
Monday, April 14, 2008
Articles of Orthodoxy
(t)he (a)nglican (c)hurch as exampled by modern day Canterbury is a body without form, this is to say its doctrines are like the shape of water which ever mold you decide to pour it into that is what it believes. One of the things that makes an ecclesiastical body work is a common Doctrine and worship, once you no longer have common Doctrine and worship(the prior being more important than the latter) you no longer have a function body but instead a body infected with disease, a body which over time will degenerate into non-being. There for the following is a list of articles which (with the exception of I-VI have no real set order) all professed Anglicans believe, those who deny any of these articles are Heterodox.
Note: The whole of Christian faith cannot be contained in one book therefore recognize that the articles listed here are not the whole of Orthodox-Catholic Faith.
Articles of Orthodoxy
Article I
I believe in God the Father the Omnipotent, Maker of Heaven and Earth, of all that is seen and unseen.
Article II
And in one Lord Jesus Christ the Son of God, the only-begotten. And born of the Father, before all ages. God from God, Light from Light, True God from True God. Begotten, not made, consubstantial with the Father, by whom all things were made. Who for us men and for our salvation came down from heaven. And became incarnate by the Holy Spirit in the Virgin Mary: and was made man. He was crucified also for us, suffered under Pontius Pilate, and was buried. And the third day He rose again according to the Scriptures. And ascended into heaven, and sitteth at the right hand of the Father. And he shall come again with glory to judge both the living and the dead, and of whose kingdom shall have no end.
Article III
And in the Holy Spirit, the Lord the Giver of Life, Who proceeds from the Father and the Son, and with them is adored and glorified: Who spake by the prophets.
Article IV
And in One, Holy, Catholic and Apostolic Church.
Article V
I confess one baptism for the remission of sins.
Article VI
And I look for the resurrection of the dead. And the life of the world to come. Amen
Article VII
The Sacraments of Baptism, Confirmation, the Holy Eucharist, Holy Matrimony, Holy Orders, Penance and Unction of the Sick, as objective and effective signs of the continued presence and saving activity of Christ our Lord among His people and as His covenanted means for conveying His grace. In particular, we affirm the necessity of Baptism and the Holy Eucharist (where they may be had) -- Baptism as incorporating us into Christ (with its completion in Confirmation as the "seal of the Holy Spirit"), and the Eucharist as the sacrifice which unites us to the all-sufficient Sacrifice of Christ on the Cross and the Sacrament in which He feeds us with His Body and Blood.(The Affirmation of St. Louis 1977)
Article VIII
that in the most blessed Sacrament of the Altar, by the strength and efficacy of Christ's mighty word, it being spoken by the priest, is present really, under the form of bread and wine, the natural body and blood of Our Saviour Jesus Christ, conceived of the Virgin Mary, and that after the consecration there remaineth no substance of bread and wine, nor any other substance but the substance of Christ, God and man;(Six Articles 1539)
Article IX
that communion in both kinds is not necessary ad salutem, by the law of God, to all persons; and that it is to be believed, and not doubted of, but that in the flesh, under the form of the bread, is the very blood; and with the blood, under the form of the wine, is the very flesh; as well apart, as though they were both together.(Six Articles 1539)
Article X
that priests after the order of priesthood received, (as afore, is removed from this Article) may not marry, by the law of God.(Six Articles 1539)
Article XI
that vows of chastity or widowhood, by man or woman made to God advisedly, ought to be observed by the law of God; and that it exempts them from other liberties of Christian people, which without that they might enjoy.(Six Articles 1539)
Article XII
that it is meet and necessary that private masses be continued and admitted in this the English Church and Congregation, as whereby good Christian people, ordering themselves accordingly, do receive both godly and goodly consolations and benefits; and it is agreeable also to God's law.(Six Articles 1539)
Article XIII
that auricular confession is expedient and necessary to be retained and continued, used and frequented in the Church of God:.(Six Articles 1539)
Article XIV
The God-given sacramental bond in marriage between one man and one woman is God's loving provision for procreation and family life, and sexual activity is to be practiced only within the bonds of Holy Matrimony.(The Affirmation of St. Louis 1977)
Article XV
The Holy Orders of bishops, priests and deacons as the perpetuation of Christ's gift of apostolic ministry to His Church, asserting the necessity of a bishop of apostolic succession (or priest ordained by such) as the celebrant of the Eucharist - these Orders consisting exclusively of men in accordance with Christ's Will and institution (as evidenced by the Scriptures), and the universal practice of the Catholic Church.(The Affirmation of St. Louis 1977)
Article XVI
All people, individually and collectively, are responsible to their Creator for their acts, motives, thoughts and words, since "we must all appear before the judgment seat of Christ . . ."(The Affirmation of St. Louis 1977)
Article XVII
Every human being, from the time of his conception, is a creature and child of God, made in His image and likeness, an infinitely precious soul; and that the unjustifiable or inexcusable taking of life is always sinful.(The Affirmation of St. Louis 1977)
Article XVIII
All people are bound by the dictates of the Natural Law and by the revealed Will of God, insofar as they can discern them.(The Affirmation of St. Louis 1977)
Article XIX
We recognize that man, as inheritor of original sin, is "very far gone from original righteousness," and as a rebel against God's authority is liable to His righteous judgment.(The Affirmation of St. Louis 1977)
Article XX
We recognize, too, that God loves His children and particularly has shown it forth in the redemptive work of our Lord Jesus Christ, and that man cannot be saved by any effort of his own, but by the Grace of God, through repentance and acceptance of God's forgiveness.(The Affirmation of St. Louis 1977)
Article XXI
We believe, therefore, it is the duty of the Church and her members to bear witness to Christian Morality, to follow it in their lives, and to reject the false standards of the world.(The Affirmation of St. Louis 1977)
Article XXII
It is beyond our Authority to contradict what is universally held by the Eastern and Western Church and there for we must affirm all which both mutually affirm.(The Affirmation of St. Louis 1977)
Article XXIII
We repudiate all deviation of departure from the Faith, in whole or in part, and bear witness to these essential principles of evangelical Truth and apostolic Order:(The Affirmation of St. Louis 1977)
Article XXIV
The Holy Scriptures of the Old and New Testaments as the authentic record of God's revelation of Himself, His saving activity, and moral demands - a revelation valid for all men and all time.(The Affirmation of St. Louis 1977)
Article XXV
The Nicene Creed as the authoritative summary of the chief articles of the Christian Faith, together with the "Apostles' Creed, and that known as the Creed of St. Athanasius to be "thoroughly received and believed" in the sense they have had always in the Catholic Church.(The Affirmation of St. Louis 1977)
Article XXVI
The received Tradition of the Church and its teachings as set forth by "the ancient catholic bishops and doctors," and especially as defined by the Seven Ecumenical Councils of the undivided Church, to the exclusion of all errors, ancient and modern. (The Affirmation of St. Louis 1977)
Article XXVII
We disclaim any right or competence to suppress, alter or amend any of the ancient Ecumenical Creeds and definitions of Faith, to set aside or depart from Holy Scripture, or to alter or deviate from the essential pre-requisites of any Sacrament.(The Affirmation of St. Louis 1977)
Article XXVIII
We declare our firm intention to seek and achieve full sacramental communion and visible unity with other Christians who "worship the Trinity in Unity, and Unity in Trinity," and who hold the Catholic and Apostolic Faith in accordance with the foregoing principles.(The Affirmation of St. Louis 1977)
Note: The whole of Christian faith cannot be contained in one book therefore recognize that the articles listed here are not the whole of Orthodox-Catholic Faith.
Articles of Orthodoxy
Article I
I believe in God the Father the Omnipotent, Maker of Heaven and Earth, of all that is seen and unseen.
Article II
And in one Lord Jesus Christ the Son of God, the only-begotten. And born of the Father, before all ages. God from God, Light from Light, True God from True God. Begotten, not made, consubstantial with the Father, by whom all things were made. Who for us men and for our salvation came down from heaven. And became incarnate by the Holy Spirit in the Virgin Mary: and was made man. He was crucified also for us, suffered under Pontius Pilate, and was buried. And the third day He rose again according to the Scriptures. And ascended into heaven, and sitteth at the right hand of the Father. And he shall come again with glory to judge both the living and the dead, and of whose kingdom shall have no end.
Article III
And in the Holy Spirit, the Lord the Giver of Life, Who proceeds from the Father and the Son, and with them is adored and glorified: Who spake by the prophets.
Article IV
And in One, Holy, Catholic and Apostolic Church.
Article V
I confess one baptism for the remission of sins.
Article VI
And I look for the resurrection of the dead. And the life of the world to come. Amen
Article VII
The Sacraments of Baptism, Confirmation, the Holy Eucharist, Holy Matrimony, Holy Orders, Penance and Unction of the Sick, as objective and effective signs of the continued presence and saving activity of Christ our Lord among His people and as His covenanted means for conveying His grace. In particular, we affirm the necessity of Baptism and the Holy Eucharist (where they may be had) -- Baptism as incorporating us into Christ (with its completion in Confirmation as the "seal of the Holy Spirit"), and the Eucharist as the sacrifice which unites us to the all-sufficient Sacrifice of Christ on the Cross and the Sacrament in which He feeds us with His Body and Blood.(The Affirmation of St. Louis 1977)
Article VIII
that in the most blessed Sacrament of the Altar, by the strength and efficacy of Christ's mighty word, it being spoken by the priest, is present really, under the form of bread and wine, the natural body and blood of Our Saviour Jesus Christ, conceived of the Virgin Mary, and that after the consecration there remaineth no substance of bread and wine, nor any other substance but the substance of Christ, God and man;(Six Articles 1539)
Article IX
that communion in both kinds is not necessary ad salutem, by the law of God, to all persons; and that it is to be believed, and not doubted of, but that in the flesh, under the form of the bread, is the very blood; and with the blood, under the form of the wine, is the very flesh; as well apart, as though they were both together.(Six Articles 1539)
Article X
that priests after the order of priesthood received, (as afore, is removed from this Article) may not marry, by the law of God.(Six Articles 1539)
Article XI
that vows of chastity or widowhood, by man or woman made to God advisedly, ought to be observed by the law of God; and that it exempts them from other liberties of Christian people, which without that they might enjoy.(Six Articles 1539)
Article XII
that it is meet and necessary that private masses be continued and admitted in this the English Church and Congregation, as whereby good Christian people, ordering themselves accordingly, do receive both godly and goodly consolations and benefits; and it is agreeable also to God's law.(Six Articles 1539)
Article XIII
that auricular confession is expedient and necessary to be retained and continued, used and frequented in the Church of God:.(Six Articles 1539)
Article XIV
The God-given sacramental bond in marriage between one man and one woman is God's loving provision for procreation and family life, and sexual activity is to be practiced only within the bonds of Holy Matrimony.(The Affirmation of St. Louis 1977)
Article XV
The Holy Orders of bishops, priests and deacons as the perpetuation of Christ's gift of apostolic ministry to His Church, asserting the necessity of a bishop of apostolic succession (or priest ordained by such) as the celebrant of the Eucharist - these Orders consisting exclusively of men in accordance with Christ's Will and institution (as evidenced by the Scriptures), and the universal practice of the Catholic Church.(The Affirmation of St. Louis 1977)
Article XVI
All people, individually and collectively, are responsible to their Creator for their acts, motives, thoughts and words, since "we must all appear before the judgment seat of Christ . . ."(The Affirmation of St. Louis 1977)
Article XVII
Every human being, from the time of his conception, is a creature and child of God, made in His image and likeness, an infinitely precious soul; and that the unjustifiable or inexcusable taking of life is always sinful.(The Affirmation of St. Louis 1977)
Article XVIII
All people are bound by the dictates of the Natural Law and by the revealed Will of God, insofar as they can discern them.(The Affirmation of St. Louis 1977)
Article XIX
We recognize that man, as inheritor of original sin, is "very far gone from original righteousness," and as a rebel against God's authority is liable to His righteous judgment.(The Affirmation of St. Louis 1977)
Article XX
We recognize, too, that God loves His children and particularly has shown it forth in the redemptive work of our Lord Jesus Christ, and that man cannot be saved by any effort of his own, but by the Grace of God, through repentance and acceptance of God's forgiveness.(The Affirmation of St. Louis 1977)
Article XXI
We believe, therefore, it is the duty of the Church and her members to bear witness to Christian Morality, to follow it in their lives, and to reject the false standards of the world.(The Affirmation of St. Louis 1977)
Article XXII
It is beyond our Authority to contradict what is universally held by the Eastern and Western Church and there for we must affirm all which both mutually affirm.(The Affirmation of St. Louis 1977)
Article XXIII
We repudiate all deviation of departure from the Faith, in whole or in part, and bear witness to these essential principles of evangelical Truth and apostolic Order:(The Affirmation of St. Louis 1977)
Article XXIV
The Holy Scriptures of the Old and New Testaments as the authentic record of God's revelation of Himself, His saving activity, and moral demands - a revelation valid for all men and all time.(The Affirmation of St. Louis 1977)
Article XXV
The Nicene Creed as the authoritative summary of the chief articles of the Christian Faith, together with the "Apostles' Creed, and that known as the Creed of St. Athanasius to be "thoroughly received and believed" in the sense they have had always in the Catholic Church.(The Affirmation of St. Louis 1977)
Article XXVI
The received Tradition of the Church and its teachings as set forth by "the ancient catholic bishops and doctors," and especially as defined by the Seven Ecumenical Councils of the undivided Church, to the exclusion of all errors, ancient and modern. (The Affirmation of St. Louis 1977)
Article XXVII
We disclaim any right or competence to suppress, alter or amend any of the ancient Ecumenical Creeds and definitions of Faith, to set aside or depart from Holy Scripture, or to alter or deviate from the essential pre-requisites of any Sacrament.(The Affirmation of St. Louis 1977)
Article XXVIII
We declare our firm intention to seek and achieve full sacramental communion and visible unity with other Christians who "worship the Trinity in Unity, and Unity in Trinity," and who hold the Catholic and Apostolic Faith in accordance with the foregoing principles.(The Affirmation of St. Louis 1977)
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