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Our Governing Constitution |
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Christ Church Twin Cities |
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A Church in the Confederation of Reformed Evangelical Churches
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Constitution of Christ Church Twin Cities Minnetonka, Minnesota www.ChristChurchTC.com
We believe that the gates of hell will not prevail against the Church (Matt. 16:18). We believe in the communion of saints and in the holy catholic Church. Thus, we acknowledge that the church of God, purchased with Christ’s blood is manifested in diverse particular congregations in all the earth. We believe that it is the duty of each Christian in the holy catholic Church to be committed to and connected with a Biblically ordered particular congregation located in their geographical area. Christ Church has been so constituted by Christ through His duly ordained representatives as a particular congregation of the Body of Christ. Because we believe that churches are to be connected with one another through representative presbyters (elders) for the purpose of shepherding, oversight, accountability, and discipline, our presbytery affiliation is the Confederation of Reformed Evangelicals.
In Christ Church, membership is normally reckoned by household. A household may be eligible for membership when the head of that household, ordinarily the husband and/or father, has been lawfully baptized in the name of the Father, Son, and Holy Spirit (Matt. 28:19) and does not contradict his profession through his manner of life (Matt. 7:22-23). Membership begins when covenant membership vows have been taken (Philemon 2; Heb. 13:7,17). The session (of elders) oversees a membership list, which includes names, baptisms, and communicant status of each person in a member household. As circumstances warrant, individuals from non-member households may join the church. Independent unmarried members are considered a household for purposes of voting. Otherwise, when such a person becomes a member, such an individual’s capacity to be an elector will be determined on a case by case basis. Individuals may also come under our pastoral care without coming into formal membership or voting membership as denoted by an action of the session.
If any member requests to be released to the care of another Christian church, the session will release him with a blessing, except as noted below. If any member requests a release after committing a disciplineable offense, the session will delay acting on the request until the disciplinary matter is resolved. If members move from our geographical area, they are charged to find a new church home within six months. This time may be extended at the session’s discretion. After this time is expired, they are released from membership. Members of this church who shall willfully, without plausible reason or excuse, consistently absent themselves from the Lord's Day worship shall be subject to the steps of church discipline.
Those members who vote in church elections are called electors. Electors are the heads of member households (whether men or women) and those granted voting capacity by the session. Moreover, electors also provide input to the elders and deacons at a regular heads of households meeting (usually monthly). New business brought to the attention of the elders and deacons by the electors will be appropriately considered in their respective meetings. At least three weeks prior to any church election, a ballot will be provided. Voting will take place by electors in the a) elections of elders and deacons, b) the calling and, if warranted, dismissal of pastors, c) the amending of this Constitution and our Book of Confessions, and d) the session may determine that a vote is necessary at other times.
The session (of elders) will examine any potential candidate for elder or deacon with regard to his doctrine and manner of life. If he has any disagreement or reservation about any portion of the church's doctrinal views as expressed in the Book of Confessions, or this Constitution, then he must inform the session of it. All candidates must meet the qualifications for the office set down in Scripture (1 Tim. 3:1-7; Tit. 1:5-9; 1 Pet. 5:2-4; 1 Tim. 3:8-13). Nominations may be received from any elector or officer at any time, provided that it is delivered to the pastor or chairman of the Session in writing. Willing nominated individuals that are approved with unanimous consent of the session will normally undergo some training, instruction, and examination. This will be carried out with the oversight of the pastor. The session, after considerations arise in the time of training, instruction, and examination, may approve the nominee, or not, for election by unanimous consent.
Christ is the head of the Church (Eph. 5:23) and according to His Word, the form of local congregation government is a plurality of qualified men exercising leadership in the local congregation of believers (1 Pet. 5:1; Phil. 1:1). The office designated for ruling and shepherding the church is the office of elder or presbyter (1 Tim. 5:17; Tit. 1:5-9). Therefore, under Christ, the ordained authority within the local church is the presbyters or elders in session. (For a description of the Presbytery’s authority over the local church, see the Constitution of the Confederation of Reformed Evangelicals.) The session is the called meeting of the elders in which they act corporately to rule in the church of God (1 Tim. 5:17).
The Duties of Elders The elders are collectively responsible for ruling/shepherding (1 Pet. 5:1-2); equipping (Eph. 4:11-12); prayer/fasting (Acts 6:4; 13:1-3); teaching/preaching (1 Tim. 5:17); leading and ordering worship (1 Tim.. 4:13; 1 Cor. 14:40); administering the sacraments which are Baptism and the Eucharist (Matt. 28:19-20; 1 Cor. 11:23-26, 40); administering church discipline and restoration (1 Cor. 5:1-5), and prayer for the healing of the sick (Jas. 5:14-15).
The New Testament uses the term “elder” synonymously with “bishop” and “pastor” to refer to the same class of officers Acts 20:17-28). Yet, distinctions in the “ruling” and “teaching” ministry of elders are made in Scripture (1 Tim. 5:17-18; 2 Tim. 3:17-4:2). Hence, we distinguish “ruling elders” and those elders that are lawfully ordained to be Ministers of the Word. These are commonly called, “pastors.” Ministers of the Word represent the Lord in proclaiming His will in the public preaching of the Word and in leading in the administration of the sacraments (baptism and communion). The title of “pastor” is recognized in our church to specify persons who have such a calling to the work of the ministry and have been recognized by the session and the congregation to serve in this capacity. Pastors and “Ruling Elders” co-labor together in shepherding the flock (1Peter 5:2-4). Yet, pastors and elders differ in respect to personal calling, labor in ministry and remuneration. Each elder has the same formal authority (as in voting on the session) in the church as each pastor.
Pastors called to minister to Christ Church must be unanimously called by the Session and affirmed by the electors by qualified unanimity. Each pastor called to labor in the congregation must also be subject to follow the ordination and examination procedures of the Confederation of Reformed Evangelicals. The terms of a pastoral call, including compensation, vacation time, ministerial expenses, etc., shall determined by the Session and reviewed annually.
While All Saint’s Presbyterian Church encourages her pastor(s) toward a long-term view of the ministry, in the providence of God, changes in a pastor’s call to a particular church arise for both righteous and sinful reasons. In cases involving moral failures requiring disciplinary proceedings, the disciplinary process for the removal of a pastor from the office follows that which is discussed below for all elders. Changes in the calling of a pastor so as to be dismissed from service at Christ Church for reasons other than for disciplinary action (below) is as follows: a) When a pastor desires to terminate his tenure in office, he shall duly inform the session of his desire. b) In the case of the involuntary termination of a pastoral call, a pastor may be recommended for dismissal from service at Christ Church by a unanimous vote of the session (excluding said pastor). In such a case, the pastor may call for a vote of the electors to sustain his call or not. If the electors sustain his call by a two-thirds majority vote, the other elders may afterwards either concede to the call or refer the matter to presbytery for binding arbitration.
Under the general oversight of the elders, the deacons manage the financial, physical, social, and benevolent functions of the church (Acts 6:2-4). Such responsibilities include preparing and administering the annual budget approved by the session, building maintenance, fellowship meals, administrative review of subordinate ministries, office support, and administration of the deacons' fund.
If an elder or deacon desires to resign or take a leave of absence, he will present a letter to the session. The session will notify the church through the heads of households meeting. If the resignation is sought for reasons of moral or doctrinal irregularity, then the resignation will not be a substitute for any appropriate Biblical discipline.
If two or three witnesses believe an elder or deacon to be morally or doctrinally unfit for office, then they will present charges to the session (1 Tim. 5:19). If the session (excluding the accused, in such a case) unanimously decide that the question merits an investigation and/or hearing, at their discretion they may inform the heads of households of the charges, announce the date(s) of the scheduled investigation and/or hearing, and encourage the heads of households to attend. If the charges are unanimously sustained by the other elders, then the accused elder or deacon, depending on the gravity of the charges and his response to correction, may be rebuked at the heads of households meeting (1 Tim. 5:20), or may be removed from the office of elder or deacon (1 Tim. 3:1-7; Tit. 1:5-9), or both.
Church Discipline The ordinary course of discipline is informal. Members are encouraged to self-discipline, overlooking the failings of others in love (1 Pet. 4:8), and encouraging other members to covenant faithfulness (Matt. 18:15).
Members of Christ Church may appeal the actions of the session to the presbytery and/or council of the Confederation of Reformed Evangelicals. Any appeals to presbytery will be conducted in accordance with the Constitution of the Confederation of Reformed Evangelicals.
The Lord’s Day worship service of Christ Church is understood to be a service of renewing the covenantal relationship between God and His people. Thus, we celebrate the feast of the Eucharist weekly and enjoin all baptized members of the covenant to participate. Thus, the order of our worship follows the robustly Biblical pattern of Call, Confession, Communion, Consecration, and Commission.
Worship services shall be held as often as the Session determine, but the regular schedule of meetings shall always include the Lord’s Day service. Other ministries shall be scheduled according to the needs of the congregation at the discretion of the session in accordance with God’s Word, such as biblical and theological classes for further ministry training, special conferences and seminars, fellowship activities, and outreach ministries.
Baptism is a blessed sacrament of the New Testament instituted by our Lord as a sign and seal of salvation. The sacramental washing with water in the name of the Triune God, Father, Son, and Holy Spirit officially admits a person into the visible church, testifies of their identification with the Triune God of Scripture, union with Christ, regeneration, forgiveness of sin, consecration to walk in newness of life, and fellowship in the Body of Christ (Matt. 28:19; 1 Cor. 12:13; Col. 2:11,12; Gal. 3:27; Rom. 6:3-5; Tit. 3:5; Mark 1:4; Matt. 28:19,20).
Baptism, as has been nearly universally held in the Church, is appropriately administered to the children of Christians in infancy, since to them, no less than to adults are the promises of participation in the covenant, church, and kingdom of our Savior. And to them no less than to adults do the benefits of Christ and His redemption accomplished apply (Acts 2:39; Matt. 18:15-17; Eph. 6:4). That which is signified and conferred in baptism, therefore, is applicable to infants promised to be in covenant, as well as to adults who profess salvation.
The Lord's Supper or Eucharist is a blessed sacrament of the New Testament instituted by our Lord as a sign and seal of His redemptive work. By eating the bread and drinking the cup in a worthy manner believers spiritually feed upon Christ, renew their union and communion with Him, acknowledge His redemptive work on their behalf, and renew their thankfulness for His saving work, as well as spiritually commune with other believers (Luke 22:20; Mat. 26:26-28; 1 Cor. 11:23-26; 1 Cor. 10:14-21).
The Eucharist is for all the Lord’s people. Hence, we practice “open communion” as defined in the following way: We encourage all baptized Christians (not censured under church discipline) to celebrate the feast of the Eucharist and so commune with Christ in His body. The Eucharist is integral to the act of confession, repentance, renewal, and abiding in Christ. Moreover, it is our conviction that the Eucharist should be received by all baptized covenant members who are able to physically eat and drink the elements, including young children being raised in the discipline and admonition of the Lord. Under the headship of Christ, the responsibility for administering the sacraments remains with the session. However, for those that differ with this view, the session shall defer to the view of the head of each household.
The Constitution and/or Book of Confessions may be amended through unanimous consent of the session, after approval is indicated by a majority vote of the heads of households. The amendment process requires that notice of the vote be scheduled at least three weeks in advance of each elector receiving the proposed revisions.
Book of Confessions for Christ Church Doctrinal Standards as Expressed in Our Book of Confessions
“Beloved, while I was very diligent to write to you concerning our common salvation, I found it necessary to write to you exhorting you to contend earnestly for the faith which was once for all delivered to the saints.” (Jude 3)
Our Creeds, Confessions, and Catechisms
The Nicene Creed (381) Definition of Chalcedon (451) The Thirty Nine Articles (1562) The Three Forms of Unity (1618) (The Belgic Confession, The Heidelberg Catechism [1563], The Canons of Dort) The Westminster Confession (1646) The Westminster Shorter Catechism (1647) The Chicago Statement on Inerrancy (1978)
1. Chapter 7: Of God's Covenant with Man - Paragraph 2 (cf. Chp. 19, para. 1, 6). We would clarify that the “covenant of works” was not meritorious and we deny that any covenant can be kept without faith. Good works, even in this covenant were a result of faith, as illustrated by the Sabbath rest which was Adam’s first full day in the presence of God. 2. Chapter 21: Of Religious Worship and the Sabbath Day - Paragraph 8. We believe that along with works of piety, necessity, and mercy, the command also calls us to rest our bodies on the Sabbath (Gen. 2:2-3; Ex. 16:30; 31:15-17). We do not believe the intention of Scripture was to exclude recreation, especially in the context of the fellowship of God’s people. 3. Chapter 24: Of Marriage, Paragraph 4 - Delete the last sentence, which reads, “The man may not marry any of his wife's kindred, nearer in blood than he may of his own: nor the woman of her husband's kindred, nearer in blood than of her own.” 4. Chapter 25: Of the Church - Paragraph 6. Though we believe the Pope of Rome to be anti-Christian, we do not believe him necessarily to be the Anti-Christ, Man of Lawlessness, or Beast of Revelation, etc. 5. Chapter 27: Of the Sacraments - Paragraph 4. Ministers of the Word should ordinarily lead in the administration of the Sacraments, yet we believe that it is permissible for the sacraments to be administered with the oversight of any elder, lawfully ordained. 6. Chapter 29: Of The Lord’s Supper, Paragraph 7 - We would clarify that “worthy receivers” of the Lord’s Supper should include all baptized covenant members who are able to physically eat and drink the elements, including very young children being raised in the discipline and admonition of the Lord. We deny that an artificial standard of age or mental capacity is consistent with the Biblical basis for partaking of the Supper. We defer to the heads of households in discerning the capacity of their young children to partake in the Supper.
I believe in God the Father Almighty; Maker of heaven and earth, and in Jesus Christ, his only begotten Son, our Lord. He was conceived by the Holy Ghost, and born of the virgin, Mary. He suffered under Pontius Pilate, was crucified, died, and was buried. He descended into Hades. On the third day He rose again, ascended into Heaven, and sits at the right hand of God the Father; from thence He will come to judge the living and the dead. I believe in the Holy Ghost, the holy catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. Amen.
I believe in one God, the Father Almighty, Maker of heaven and earth, and of all things visible and invisible; and in one Lord Jesus Christ, the only begotten Son of God, begotten of His Father before all worlds, God of God, Light of Light, very God of very God, begotten, not made, being of one substance with the Father; by whom all things were made; who, for us men and for our salvation, came down from Heaven, and was incarnate by the Holy Ghost of the virgin, Mary, and was made man; and was crucified also for us under Pontius Pilate; He suffered and was buried; and the third day He rose again, according to the Scriptures, and ascended into Heaven, and sits on the right hand of the Father; and He shall come again, with glory, to judge both the quick and the dead; whose kingdom shall have no end. And I believe in the Holy Ghost, the Lord, and Giver of Life, who proceeds from the Father and the Son; who with the Father and the Son together is worshiped and glorified; who spoke by the Prophets. And I believe in one holy, catholic and apostolic Church; acknowledge one baptism for the remission of sins; and I look for the resurrection of the dead, and the life of the world to come. Amen.
Following, then, the holy fathers, we unite in teaching all men to confess the one and same Son, our Lord Jesus Christ. This selfsame one is perfect both in deity and in humanity; truly God and truly man, with a rational soul and a body; consubstantial with the Father according to His deity, and consubstantial with us according to the humanity; like us in all respects, sin only excepted. Before the ages He was begotten of the Father, according to the deity, and in these last days, for us and for our salvation, He was born of Mary the virgin, who is Godbearer according to His humanity; one and the same Christ, Son, Lord, only-begotten, to be acknowledged in two natures; without confusing them, without interchanging them, without dividing them, and without separating them; the distinction of natures by no means taken away by the union, but the properties of each nature being preserved, and concurring in one Person and one subsistence; not parted or divided into two persons, but one and the same only-begotten Son, the Lord Jesus Christ, as from the beginning the prophets have declared concerning Him, and the Lord Jesus Christ Himself has taught us, and the symbol of the fathers has handed down to us.
OUR PROTESTANT ENGLISH ARTICLES
Agreed upon by the Archbishops, Bishops, and the whole clergy of the Provinces of Canterbury and York, London, 1562
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 unity of this Godhead there be three Persons, of one substance, power, and eternity; the Father, the Son, and the Holy Ghost.
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 all actual sins of men.
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.
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.
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.
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.
Exodus Leviticus Numbers Deuteronomy Joshua Judges Ruth The First Book of Samuel The Second Book of Samuel The First Book of Kings The Second Book of Kings The First Book of Chronicles The Second Book of Chronicles The First Book of Esdras The Second Book of Esdras The Book of Esther The Book of Job The Psalms The Proverbs Ecclesiastes or Preacher Cantica, or Songs of Solomon Four Prophets the greater Twelve Prophets the less
The Fourth Book of Esdras The Book of Tobias The Book of Judith The rest of the Book of Esther The Book of Wisdom Jesus the Son of Sirach Baruch the Prophet The Song of the Three Children The Story of Susanna Of Bel and the Dragon The Prayer of Manasses The First Book of Maccabees The Second Book of Maccabees
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 there 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.
Of the Three Creeds The Three Creeds, Nicene Creed, Athanasius's 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.
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 ingendered 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, phronema sarkos, 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.
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.
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.
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 Judgement; yet are they pleasing and acceptable to God in Christ, and do spring out necessarily of a true and lively Faith; insomuch that by them a lively Faith may be as evidently known as a tree discerned by the fruit.
Of Works before Justification Works done before the grace of Christ, and the Inspiration of his 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.
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 do, 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.
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.
Of Sin after Baptism Not every deadly sin willingly commited after Baptism is sin against the Holy Ghost, and unpardonable. Wherefore the grant of repentance is not to 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, thay can no more sin as long as they live here, or deny the place of forgiveness to such as truly repent.
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.
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.---
Of the Church The visible Church of Christ is a congregation of faithful men, in the 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.
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 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 it not to enforce any thing to be believed for necessity of Salvation.
Of the Authority of General Councils 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.
Of Purgatory The Romish Doctrine concerning Purgatory, Pardons, Worshipping, and Adoration as well of Images as of Reliques, 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.
Of Ministering in the Congregation It is not lawful for any man to take upon him the office of publick 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 publick authority given unto them in the Congregation, to call and send Ministers into the Lord's vineyard.
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 publick Prayer in the Church, or to minister the Sacraments in a tongue not understanded of the people.
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.
Of the Unworthiness of the Ministers, which hinders not the effect of the Sacrament 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 the receiving of 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.
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 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.
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.
Of the Wicked which do not eat 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.
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.
Of the one Oblation of Christ finished upon the Cross The Offering of Christ once made is 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.
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.
Of Excommunicated 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 authority thereunto.
Of the Traditions of the Church It is not necessary that Traditions and Ceremonies be in all places one, and utterly like; for at all times they have been divers, and may be changed according to the diversities of countries, times, and men's manners, so that nothing be ordained against God's Word. Whosoever through his private judgement, willingly and purposely, doth openly break the traditions and ceremonies of the Church, which be not repugnant to the Word of God, and be ordained and approved by common authority, ought to be rebuked openly, (that others may fear to do the like,) as he that offendeth against the common order of the Church, and hurteth the authority of the Magistrate, and woundeth the consciences of the weak brethren.
Of Homilies [This article may have been legitimate and useful in its day and for a limited duration. Yet, we receive this article only inasmuch as the Book of Homilies is an explication of Christian doctrine, and instructive in piety and morals. Of course, all references to the laws of England are considered as inapplicable to the circumstances of Christ Church. Likewise articles 36 and 37 refer specifically to the laws and government of England in the Sixteenth Century and cannot be received our context.]
Of the right Use of the Church. Against peril of Idolatry. Of the repairing and keeping clean of Churches. Of good Works: first of Fasting. Against Gluttony and Drunkenness. Against Excess of Apparel. Of Prayer. Of the Place and Time of Prayer. That Common Prayers and Sacraments ought to be ministered in a known tongue. Of the reverent estimation of God's Word. Of Alms-doing. Of the Nativity of Christ. Of the Passion of Christ. Of the Resurrection of Christ. Of the worthy receiving of the Sacrament of the Body and Blood of Christ. Of the Gifts of the Holy Ghost. For the Rogation-days. Of the State of Matrimony. Of Repentance. Against Idleness. Against Rebellion.
[See above. This article is not applicable to our context, though it is true that they were seeking to do that which was Biblically ordered in their day, given a Christian monarchy.]
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 or 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 or ordered.
[See above. Of course, most of this article is not applicable to our context. Still, it may do contemporary Americans well to consider that a godly queen is a more Biblical ruler than a democratically elected President who believes that partial-birth abortion is not to be out-lawed.]
The Queen's Majesty hath the chief power in this Realm of England, and other her 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.
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.
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, judgement, and truth.
Article 1: The Only God
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