DECLARATION OF DOCTRINE TO BE SUBSCRIBED TO BY ALL THE ACCEPTED BY THE SYNOD HOLDEN IN THE YEAR 1883. 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. 11. Of the Word 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 consubstantial with the Father, took man's nature in the womb of the blessed Virgin, of her substance: so that two whole and perfect natures, the Godhead and Manhood, were joined together in one Person, never to be divided, whereof is one Christ, * These articles (with the few exceptions specified in the footnotes) correspond with those accepted by the Churches of the Anglican Communion: The Spanish version is a translation of the Latin text. 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 all actual sins of men. III. Of the going down of Christ into hell. As Christ died for us, and was buried, so also is it to be believed, that He went down into hell. IV. Of the Resurrection of Christ. Christ did truly rise again from death, and took again His body, with flesh, bones, and all things appertaining to the perfection of 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, it 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 Testaments, of whose authority was never any doubt in the Church. All the Books of the New Testament, as they are commonly received, we do receive, and account them Canonical.* The paragraph referring to the Apocrypha in the Anglican article is here omitted. VII. Of the Old Testament. The Old Testament is not contrary to the New : for both in the Old and New Testaments 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 of wrong opinion which imagine 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 Three Creeds. The Three Creeds-that is to say, the Nicene Creed, the Creed commonly known as the Apostles' Creed, and the definition of the Catholic Faith contained in the Creed (so-called) of Athanasius,* ought thoroughly to be received and believed; for they may be proved by certain warrants of Holy Scripture. IX. Of Original Sin. Original Sin standeth not in the following of Adam, as the Pelagians pretend, 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 *The words "the definition of the Catholic Faith contained in the Creed (so called) of Athanasius are substituted for the words "Athanasius's Creed" in English Article. 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 condemnation. And this infection of nature doth remain in them that are regenerated; whereby the lust of the flesh. [called in Greek φρόνημα σαρκός, 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 for the regenerated, and for them that believe, there is no condemnation for Christ's sake, yet the Apostle doth confess, that concupiscence 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.* * The reference to the Homily in Anglican article is here omitted. |