OUR BELIEFS
Based on the Belgic Confession
The Apostles' Creed: I believe in God, the Father almighty, creator of heaven and earth. I believe in Jesus Christ, his only Son, our Lord. He was conceived by the power of the Holy Spirit and born of the Virgin Mary. He suffered under Pontius Pilate, was crucified, died, and was buried. He descended to the dead. On the third day he rose again. He ascended into heaven, and is seated at the right hand of the Father. He will come again to judge the living and the dead. I believe in the Holy Spirit, the holy catholic Church*, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. Amen.
Nicene Creed: We believe in one God, the Father, the Almighty, maker of heaven and earth, of all that is, seen and unseen. We believe in one Lord, Jesus Christ, the only Son of God, eternally begotten of the Father, God from God, Light from Light, true God from true God, begotten, not made, of one being with the Father; through him all things were made. For us and for our salvation he came down from heaven: was incarnate of the Holy Spirit and the Virgin Mary, and became truly human. For our sake he was crucified under Pontius Pilate; he suffered death and was buried. On the third day he rose again in accordance with the Scriptures; he ascended into heaven and is seated at the right hand of the Father. He will come again in glory to judge the living and the dead, and his kingdom will have no end.
We believe in the Holy Spirit, the Lord, the giver of life, who proceeds from the Father [and the Son], who with the Father and the Son is worshiped and glorified, who has spoken through the prophets. We believe in one holy catholic and apostolic Church. We acknowledge one baptism for the forgiveness of sins. We look for the resurrection of the dead, and the life of the world to come. Amen.
The Only God: We all believe in our hearts and confess with our mouths that there is a single and simple spiritual being, whom we call God eternal, incomprehensible, invisible, unchangeable, infinite, almighty; completely wise, just, and good, and the overflowing source of all good.
We Know God: We know God by two means: First, through the creation, preservation, and government of the universe, since that universe is before our eyes like a beautiful book in which all creatures, great and small, are as letters to make us ponder the invisible things of God: God's eternal power and divinity, as the apostle, Saint Paul, says in Romans 1:20. All these things are enough to convict humans and to leave them without excuse.
Second, God communicates to us more clearly through the holy and divine Word, as much as we need in this life, for God's glory and for our salvation.
The Written Word of God
We confess that this Word of God was not sent nor delivered by "by human will," but that "men and women moved by the Holy Spirit, spoke from God," as Saint Peter says. 2 Pet. 1:21
Afterward our God because of a special care for us and our salvation commanded the prophets and apostles, God's servants, to commit this revealed Word to writing. The two tables of the law were written with God's own finger. Therefore we call such writings
holy and divine Scriptures.
The Authority of Scripture
We receive all these books (Old and New Testaments) and these only as holy and canonical, for the regulating, founding, and establishing of our faith.
And we believe without a doubt all things contained in them not so much because the church receives and approves them as such but above all because the Holy Spirit testifies in our hearts that they are from God, and also because they prove themselves to be from God. For even the blind themselves are able to see that the things predicted in them do happen.
The Trinity
In keeping with this truth and Word of God we believe in one God, who is one single essence, in which there are three persons, really, truly, and eternally distinct according to their incommunicable properties namely, Father, Son and Holy Spirit.
The Father is the cause, origin, and source of all things, visible as well as invisible.
The Son is the Word, the Wisdom and the image of the Father.
The Holy Spirit is the eternal power and might, proceeding from the Father and the Son.
Nevertheless, this distinction does not divide God into three, since Scripture teaches us that the Father, the Son, and the Holy Spirit each have their own subsistence distinguished by characteristics yet in such a way that these three persons are only one God. It is evident then that the Father is not the Son and that the Son is not the Father, and that, likewise, the Holy Spirit is neither the Father nor the Son.
Nevertheless, these persons, thus distinct, are neither divided nor fused or mixed together. For the Father did not take on flesh, nor did the Spirit, but only the Son. The Father was never without the Son, nor without the Holy Spirit, since all these are equal from eternity, in one and the same essence. There is neither a first nor a last, for all three are one in truth and power, in goodness and mercy.
The Deity of Christ
We believe that Jesus Christ, according to his divine nature, is the only Son of God eternally begotten, not made or created, for then he would be a creature.
Christ is one in essence with the Father; coeternal; the exact image of the person of the Father and the "reflection of God's glory,"^2 being like God in all things. Christ is the Son of God not only from the time Christ assumed our nature but from all eternity, as the following testimonies teach us when they are taken together. Moses says that God created the world;^3 and Saint John says that "all things came into being through the Word,"^4 which he calls God. The apostle says that God created the world through the Son.^5 He also says that God created all things through Jesus Christ.^6 And so it must follow that the one who is called God, the Word, the Son, and Jesus Christ already existed before creating all things. Therefore the prophet Micah says that Christ's origin is "from ancient days.^7 And the apostle says that the Son has "neither beginning of days nor end of life."^8 So then, Christ is the true eternal God, the Almighty, whom we invoke, worship, and serve.
^2 Col. 1:15; Heb. 1:3
^3 Gen. 1:1
^4 John 1:3
^5 Heb. 1:2
^6 Col. 1:16
^7 Mic. 5:2
^8 Heb. 7:3
The Deity of the Holy Spirit
We believe and confess also that the Holy Spirit proceeds eternally from the Father and the Son neither made, nor created, nor begotten, but only proceeding from the two of them. In regard to order, The Spirit is the third person of the Trinity of one and the same essence, and majesty, and glory, with the Father and the Son. The Spirit is true and eternal God, as the Holy Scriptures teach us.
The Creation of All Things
We believe that the Father, deeming it good, created heaven and earth and all other creatures from nothing by the Word that is to say, by the Son. God has given all creatures their being, form, appearance, and their various functions for serving their Creator. Even now God also sustains and governs them all, by his eternal divine providence, and by infinite divine power, that they may serve humanity, in order that humanity may serve God. God has also created the angels good, that they might be messengers of God and serve the elect. Some of them have fallen from the excellence in which God created them into eternal perdition; and the others have persisted and remained in their original state, by the grace of God. The devils and evil spirits are so corrupt that they are enemies of God and of everything good. They lie in wait for the church and every member of it like thieves, with all their power, to destroy and spoil everything by their deceptions. So then, by their own wickedness they are condemned to everlasting damnation, daily awaiting their torments. For that reason we detest the error of the Sadducees, who deny that there are spirits and angels, and also the error of the Manicheans, who say that the devils originated by themselves, being evil by nature, without having been corrupted.
The Doctrine of God's Providence
We believe that this good God, after creating all things, did not abandon them to chance or fortune but leads and governs them according to the holy divine will, in such a way that nothing happens in this world without God's orderly arrangement. Yet God is not the author of, and cannot be charged with, the sin that occurs. For the divine power and goodness are so great and incomprehensible that God's will is ordained and accomplished very well and justly even when the devils and the wicked act unjustly.
We do not wish to inquire with undue curiosity into what God does that surpasses human understanding and is beyond our ability to comprehend. But in all humility and reverence we adore the just judgments of God, which are hidden from us, being content to be Christ's disciples, so as to learn only what God shows us in the Word, without going beyond those limits. This doctrine gives us unspeakable comfort since it teaches us that nothing can happen to us by chance but only by the arrangement of our gracious heavenly Father. He watches over us with protective care, keeping all creatures, so that not one of the hairs on our heads (for they are all numbered) nor even a little bird can fall to the ground "apart from our Father."^9
In this thought we rest, knowing that God holds in check the devils and all our enemies, who cannot hurt us without divine permission and will. For that reason we reject the damnable error of the Epicureans, who say that God does not get involved in anything and leaves everything to chance.
^9 Matt. 10:29-30
The Creation and Fall of Humanity
We believe that God created human beings from the dust of the earth and made and formed them in the divine image and likeness good, just, and holy; able by the divine will to conform in all things to the will of God. But when they were in honor they did not understand it^10 and did not recognize their excellence. But they subjected themselves willingly to sin and consequently to death and the curse, lending their ear to the word of the devil. For they transgressed the commandment of life, which they had received, and by their sin they separated themselves from God, who was their true life, having corrupted their entire nature. So they made themselves guilty and subject to physical and spiritual death, having become wicked, perverse, and corrupt in all their ways. They lost all their excellent gifts which they had received from God, and retained none of them except for small traces which are enough to make them inexcusable.
Moreover, all the light in us is turned to darkness, as the Scripture teaches us: "The light shines in the darkness, and the darkness did not overcome it."^11 Here Saint John calls the human race "darkness." Therefore we reject everything taught to the contrary concerning human free will, since humans are nothing but the slaves of sin and cannot do a thing unless it is given them from heaven.^12 For who can boast of being able to do anything good by oneself, since Christ says, "No one can come to me unless drawn by the Father who sent me"?^13 Who can glory in one's own will when they understand that "the mind that is set on the flesh is hostile to God"?^14 Who can speak of one's own knowledge in view of the fact that "those who are unspiritual do not receive the gifts of God's Spirit"?^15 In short, who can produce a single thought, since we know that we are "not able to think a thing" about ourselves, by ourselves, but that "our competence is from God"?^16 And therefore, what the apostle says ought rightly to stand fixed and firm: "For it is God who is at work in you both to will and to work for God's good pleasure."^17 For there is no understanding nor will conforming to God's understanding and will apart from Christ's involvement, as he teaches us when he says, "Apart from me you can do nothing."^18
^10 Ps. 49:20
^11 John 1:5
^12 John 3:27
^13 John 6:44
^14 Rom. 8:7
^15 1 Cor. 2:14
^16 2 Cor. 3:5
^17 Phil. 2:13
^18 John 15:5
The Doctrine of Election
We believe that all human beings having thus fallen into perdition and ruin by the sin of the first pair God exhibited divine character in mercy and justice. God is merciful in withdrawing and saving from this perdition those who, in the eternal and unchangeable divine counsel, have been elected and chosen in Jesus Christ our Lord by his pure goodness, without any consideration of their works. God is just in leaving the others in their ruin and fall into which they plunged themselves.
The Recovery of Fallen Humanity
We believe that our good God, by marvelous divine wisdom and goodness, seeing that humans had plunged themselves in this manner into both physical and spiritual death and made themselves completely miserable, set out to find them, though humans, trembling all over, were fleeing from the divine presence. And God comforted them, promising to give them the Son, "born of a woman,"^19 to crush the head of the serpent,^20 and to make them blessed.
^19 Gal. 4:4
^20 Gen. 3:15
The Incarnation
So then we confess that God fulfilled the promise made to the early fathers and mothers by the mouth of the holy prophets when sending the only and eternal Son of God into the world at the time appointed. The Son took the "form of a slave" and was made "in human form,"^21 truly assuming a real human nature, with all its weaknesses, except for sin; being conceived in the womb of the blessed virgin Mary by the power of the Holy Spirit, without male participation. And Christ not only assumed human nature as far as the body is concerned but also a real human soul, in order to be a real human being. For since the soul had been lost as well as the body Christ had to assume them both to save them both together. Therefore we confess, that Christ shared the very flesh and blood of children,^22 being the "fruit of the loins" of David "according to the flesh,"^23 "descended from David according to the flesh";^24 the "fruit of the womb" of the virgin Mary,^25 "born of a woman";^26 the "seed of David";^27 the "root of Jesse";^28 "descended from Judah,"^29 having descended from the Jews according to the flesh; descended from Abraham, having assumed descent from Abraham and Sara, and made "like his brothers and sisters," yet without sin.^30 In this way Christ is truly our Immanuel that is: "God with us."^31
^21 Phil. 2:7
^22 Heb. 2:14
^23 Acts 2:30
^24 Rom. 1:3
^25 Luke 1:42
^26 Gal. 4:4
^27 2 Tim. 2:8
^28 Rom. 15:12
^29 Heb. 7:14
^30 Heb. 2:17; 4:15
^31 Matt. 1:23
The Two Natures of Christ
We believe that by being thus conceived the person of the Son has been inseparably united and joined together with human nature, in such a way that there are not two Sons of God, nor two persons, but two natures united in a single person, with each nature retaining its own distinct properties. Thus his divine nature has always remained uncreated, without beginning of days or end of life,^32 filling heaven and earth. Christ's human nature has not lost its properties but continues to have those of a creature-- it has a beginning of days; it is of a finite nature and retains all that belongs to a real body. And even though he, by his resurrection, gave it immortality, that nonetheless did not change the reality of his human nature; for our salvation and resurrection depend also on the reality of his body. But these two natures are so united together in one person that they are not even separated by his death. So then, what he committed to his Father when he died was a real human spirit which left his body. But meanwhile his divine nature remained united with his human nature even when he was lying in the grave; and his deity never ceased to be in him, just as it was in him when he was a little child, though for a while it did not show itself. These are the reasons why we confess him to be true God and truly human true God in order to conquer death by his power, and truly human that he might die for us in the weakness of his flesh.
^32 Heb. 7:3
Justice and Mercy of God in Christ
We believe that God who is perfectly merciful and also very just sent the Son to assume the nature in which the disobedience had been committed, in order to bear in it the punishment of sin by his most bitter passion and death. So God made known justice toward the Son, who was charged with our sin, and he poured out his goodness and mercy on us, who are guilty and worthy of damnation, giving to us the Son to die, by a most perfect love, and raising him to life for our justification, in order that by him we might have immortality and eternal life.
The Righteousness of Faith
We believe that for us to acquire the true knowledge of this great mystery the Holy Spirit kindles in our hearts a true faith that embraces Jesus Christ, with all his merits, and makes him its own, and no longer looks for anything apart from him. For it must necessarily follow that either all that is required for our salvation is not in Christ or, if all is in him, then those who have Christ by faith have his salvation entirely. Therefore, to say that Christ is not enough but that something else is needed as well is a most enormous blasphemy against God for it then would follow that Jesus Christ is only half a Savior. And therefore we justly say with Saint Paul that we are justified "by faith alone" or "by faith apart from works."^33 However, we do not mean, properly speaking, that it is faith itself that justifies us for faith is only the instrument by which we embrace Christ, our righteousness. But Jesus Christ is our righteousness in making available to us all his merits and all the holy works he has done for us and in our place. And faith is the instrument that keeps us in communion with him and with all his benefits. When those benefits are made ours they are more than enough to absolve us of our sins.
^33 Rom. 3:28
The Justification of Sinners
We believe that our blessedness lies in the forgiveness of our sins because of Jesus Christ, and that in it our righteousness before God is contained, as David and Saint Paul teach us when they declare that man blessed to whom God grants righteousness apart from works.^34 And the same apostle says that we are" justified by God's grace as a gift, through redemption that is in Jesus Christ."^35 And therefore we cling to this foundation, which is firm forever, giving all glory to God, humbling ourselves, and recognizing ourselves as we are; not claiming a thing for ourselves or our merits and leaning and resting on the sole obedience of Christ crucified, which is ours when we believe in him. That is enough to cover all our sins and to make us confident, freeing the conscience from the fear, dread, and terror of God's approach, without doing what our first parents did, who trembled as they tried to cover themselves with fig leaves. In fact, if we had to appear before God relying no matter how little on ourselves or some other creature, then we would be swallowed up. Therefore everyone must say with David: "Lord, do not enter into judgment with your servants, for no one living is righteous before you."^36
^34 Ps. 32:1; Rom. 4:6
^35 Rom. 3:24
^36 Ps. 143:2
The Sanctification of Sinners
We believe that this true faith, produced in us by the hearing of God's Word and by the work of the Holy Spirit, regenerates us and makes us new creatures,^37 causing us to live a new life^38 and freeing us from the slavery of sin. Therefore, far from making people cold toward living in a pious and holy way, this justifying faith, quite to the contrary, so works within them that apart from it they will never do a thing out of love for God but only out of love for themselves and fear of being condemned. So then, it is impossible for this holy faith to be unfruitful in a human being, seeing that we do not speak of an empty faith but of what Scripture calls "faith working through love,"^39 which leads people do by themselves the works that God has commanded in the Word.
These works, proceeding from the good root of faith, are good and acceptable to God, since they are all sanctified by God's grace. Yet they do not count toward our justification for by faith in Christ we are justified, even before we do good works. Otherwise they could not be good, any more than the fruit of a tree could be good if the tree is not good in the first place. So then, we do good works, but nor for merit for what would we merit? Rather, we are indebted to God for the good works we do, and we are not creditors of God, "who is at work in us, enabling us both to will and do for God's good pleasure"^40 thus keeping in mind what is written: "When you have done all that you were ordered to do, say, 'We are worthless slaves; we have done only what we ought to have done.' "^41 Yet we do not wish to deny that God rewards good works but it is through grace that God's own gifts are crowned.
Moreover, although we do good works we do not base our salvation on them; for we cannot do any work that is not defiled by our flesh and also worthy of punishment. And even if we could point to one, memory of a single sin is enough for God to reject that work. So we would always be in doubt, tossed back and forth without any certainty, and our poor consciences would be tormented constantly if they did not rest on the merit of the suffering and death of our Savior.
^37 2 Cor. 5:17
^38 Rom. 6:4
^39 Gal. 5:6
^40 Phil. 2:13 (NRSV reads "his good pleasure")
^41 Luke 17:10
The Intercession of Christ
We believe that we have no access to God except through the one and only Mediator and Intercessor: Jesus Christ, "the righteous."^42 Christ, therefore, was made a human being, uniting together the divine and human natures, so that we human beings might have access to the divine Majesty. Otherwise we would have no access. But this Mediator, whom the Father has appointed between God and us, ought not terrify us by his greatness, so that we have to look for another one, according to our fancy. For neither in heaven nor among the creatures on earth is there anyone who loves us more than Jesus Christ does. Although "in the form of God," Christ nevertheless "emptied himself," taking "human form" and "the form of a slave" for us;^43 and he made himself "like his brothers and sisters in every respect."^44 Suppose we had to find another intercessor. Who would love us more than he who gave his life for us, even though "we were his enemies"?^45 And suppose we had to find one who has prestige and power. Who has as much of these as he who is seated at the right hand of the Father,^46 and who has "all authority in heaven and on earth"?^47 And who will be heard more readily than God's own dearly beloved Son? So the faithless practice of honoring the saints as intercessors, in fact dishonors them. That was something the saints never did nor asked for, but which in keeping with their duty, as appears from their writings, they consistently refused. We should not plead here that we are unworthy for it is not a question of offering our prayers on the basis of our own dignity but only on the basis of the excellence and dignity of Jesus Christ, whose righteousness is ours by faith. Since the apostle for good reason wants us to get rid of this foolish fear or rather, this unbelief he says to us that Jesus Christ was "made like his brothers and sisters in every respect, so that he might be a merciful and faithful high priest" to purify the sins of the people.^48 For since he suffered, being tested, "he is able to help those who are tested."^49 And further, to encourage us more to approach him he says: "Since, then, we have a great high priest, who has passed through the heavens, Jesus, the Son of God, let us hold fast our confession. For we do not have a high priest who is unable to sympathize with our weaknesses, but we have one who in every respect has been tested as we are, yet without sin. Let us therefore approach the throne of grace with boldness, so that we may receive mercy and find grace, to help in time of need."^50 The same apostle says that "we have confidence to enter the sanctuary by the blood of Jesus. Let us approach with a true heart in full assurance of faith...."^51
Likewise, Christ "holds his priesthood permanently. Consequently he is able for all time to save those who approach God through him, since he always lives to make intercession for them."^52 What more do we need? For Christ himself declares: "I am the way, and the truth, and the life. No one comes to the Father except through me."^53 Why should we seek another intercessor? Since it has pleased God to give us the Son as our Intercessor, let us not leave him for another or rather seek, without ever finding. For, when giving Christ to us, God knew well that we were sinners. Therefore, in following the command of Christ we call on the heavenly Father through Christ, our only Mediator, as we are taught by the Lord's Prayer, being assured that we shall obtain all we ask of the Father in his name.
^42 1 John 2:1
^43 Phil. 2:6-8
^44 Heb. 2:17
^45 Rom. 5:10
^46 Rom. 8:34; Heb. 1:3
^47 Matt. 28:18
^48 Heb. 2:17
^49 Heb. 2:18
^50 Heb. 4:14-16
^51 Heb. 10:19, 22
^52 Heb. 7:24-25
^53 John 14:6
The Holy Catholic Church
We believe and confess one single catholic or universal church a holy congregation and gathering of true Christian believers, awaiting their entire salvation in Jesus Christ being washed by his blood, and sanctified and sealed by the Holy Spirit. This church has existed from the beginning of the world and will last until the end, as appears from the fact that Christ is eternal King who cannot be without subjects.
The Sacraments
We believe that our good God, mindful of our crudeness and weakness, has ordained sacraments for us to seal the promises in us, to pledge the good will and grace of God toward us, and also to nourish and sustain our faith. God has added these to the Word of the gospel to represent better to our external senses both what God enables us to understand by the Word and does inwardly in our hearts, confirming in us the salvation imparted to us. For they are visible signs and seals of something internal and invisible, by means of which God works in us through the power of the Holy Spirit. So they are not empty and hollow signs to fool and deceive us, for their truth is Jesus Christ, without whom they would be nothing. Moreover, we are satisfied with the number of sacraments that Christ our Master has ordained for us. There are only two: the sacrament of baptism and the Holy Supper of Jesus Christ.
The Sacrament of Baptism
We believe and confess that God has commanded that all those who belong to God be baptized with water "in the name of the Father and the Son and the Holy Spirit."^54 Baptism by immersion symbolizes the death, burial, and resurrection of Jesus and is your public declaration that you have accepted Jesus Christ as your personal Savior. Baptism does not save you, but shows the world that you have already been saved. And while baptism is not required for salvation, it is a biblical command and demonstrates your love and obedience to Christ.
^54 Matt. 28:19
The Sacrament of the Lord's Supper
We believe and confess that our Savior Jesus Christ has ordained and instituted the sacrament of the Holy Supper to nourish and sustain those whom he has regenerated and ingrafted into his family, which is his church. We receive the holy sacrament in the gathering of God's people, as we engage together, with thanksgiving, in a holy remembrance of the death of Christ our Savior, and as we thus confess our faith and Christian religion. Therefore people should not come to this table without examining themselves carefully, lest by eating this bread and drinking this cup, they "eat and drink judgment against themselves."^55
^55 1 Cor. 11:29
The Last Judgment
Finally we believe, according to God's Word, that when the time appointed by the Lord is come (which is unknown to all creatures) and the number of the elect is complete, our Lord Jesus Christ will come from heaven, bodily and visibly, as he ascended, with great glory and majesty, to declare himself the judge of the living and the dead. He will burn this old world, in fire and flame, in order to cleanse it.
Then all human creatures will appear in person before the great judge men, women, and children, all who have lived from the beginning of the world until the end. They will be summoned there 'with the archangel's call and with the sound of God's trumpet."^56
For all those who died before that time will be raised from the earth, their spirits being joined and united with their own bodies in which they lived. And as for those who are still alive, they will not die like the others but will be changed "in the twinkling of an eye" from perishable to imperishable.^57 Then "the books" (that is, the consciences) will be opened, and the dead will be judged according to the things they did in the world,^58 whether good or evil. Indeed, all people will give account of all the careless words they have spoken,^59 which the world regards as only playing games. And then the secrets and hypocrisies of humans will be publicly uncovered in the sight of all.
Therefore, with good reason the thought of this judgment is horrible and dreadful to wicked and evil people. But it is very pleasant and a great comfort to the righteous and elect, since their total redemption will then be accomplished. They will then receive the fruits of their labor and of the trouble they have suffered; their innocence will be openly recognized by all; and they will see the terrible vengeance that God will bring on the evil ones who tyrannized, oppressed, and tormented them in this world. The evil ones will be convicted by the witness of their own consciences, and shall be made immortal but only to be tormented in the eternal fire prepared for the devil and the fallen angels.^60 In contrast, the faithful and elect will be crowned with glory and honor. The Son of God will confess their names^61 before God his Father and the holy and elect angels; all tears will be wiped from their eyes;^62 and their cause at present condemned as heretical and evil by many judges and civil officers will be acknowledged as the cause of the Son of God. And as a gracious reward the Lord will make them possess a glory such as the human heart could never imagine. So we look forward to that great day with longing in order to enjoy fully the promises of God in Christ Jesus, our Lord.
^56 1 Thess. 4:16
^57 1 Cor. 15:51-53
^58 Rev. 20:12
^59 Matt. 12:36
^60 Matt. 25:41
^61 Matt. 10:32
^62 Rev. 7:17
Nicene Creed: We believe in one God, the Father, the Almighty, maker of heaven and earth, of all that is, seen and unseen. We believe in one Lord, Jesus Christ, the only Son of God, eternally begotten of the Father, God from God, Light from Light, true God from true God, begotten, not made, of one being with the Father; through him all things were made. For us and for our salvation he came down from heaven: was incarnate of the Holy Spirit and the Virgin Mary, and became truly human. For our sake he was crucified under Pontius Pilate; he suffered death and was buried. On the third day he rose again in accordance with the Scriptures; he ascended into heaven and is seated at the right hand of the Father. He will come again in glory to judge the living and the dead, and his kingdom will have no end.
We believe in the Holy Spirit, the Lord, the giver of life, who proceeds from the Father [and the Son], who with the Father and the Son is worshiped and glorified, who has spoken through the prophets. We believe in one holy catholic and apostolic Church. We acknowledge one baptism for the forgiveness of sins. We look for the resurrection of the dead, and the life of the world to come. Amen.
The Only God: We all believe in our hearts and confess with our mouths that there is a single and simple spiritual being, whom we call God eternal, incomprehensible, invisible, unchangeable, infinite, almighty; completely wise, just, and good, and the overflowing source of all good.
We Know God: We know God by two means: First, through the creation, preservation, and government of the universe, since that universe is before our eyes like a beautiful book in which all creatures, great and small, are as letters to make us ponder the invisible things of God: God's eternal power and divinity, as the apostle, Saint Paul, says in Romans 1:20. All these things are enough to convict humans and to leave them without excuse.
Second, God communicates to us more clearly through the holy and divine Word, as much as we need in this life, for God's glory and for our salvation.
The Written Word of God
We confess that this Word of God was not sent nor delivered by "by human will," but that "men and women moved by the Holy Spirit, spoke from God," as Saint Peter says. 2 Pet. 1:21
Afterward our God because of a special care for us and our salvation commanded the prophets and apostles, God's servants, to commit this revealed Word to writing. The two tables of the law were written with God's own finger. Therefore we call such writings
holy and divine Scriptures.
The Authority of Scripture
We receive all these books (Old and New Testaments) and these only as holy and canonical, for the regulating, founding, and establishing of our faith.
And we believe without a doubt all things contained in them not so much because the church receives and approves them as such but above all because the Holy Spirit testifies in our hearts that they are from God, and also because they prove themselves to be from God. For even the blind themselves are able to see that the things predicted in them do happen.
The Trinity
In keeping with this truth and Word of God we believe in one God, who is one single essence, in which there are three persons, really, truly, and eternally distinct according to their incommunicable properties namely, Father, Son and Holy Spirit.
The Father is the cause, origin, and source of all things, visible as well as invisible.
The Son is the Word, the Wisdom and the image of the Father.
The Holy Spirit is the eternal power and might, proceeding from the Father and the Son.
Nevertheless, this distinction does not divide God into three, since Scripture teaches us that the Father, the Son, and the Holy Spirit each have their own subsistence distinguished by characteristics yet in such a way that these three persons are only one God. It is evident then that the Father is not the Son and that the Son is not the Father, and that, likewise, the Holy Spirit is neither the Father nor the Son.
Nevertheless, these persons, thus distinct, are neither divided nor fused or mixed together. For the Father did not take on flesh, nor did the Spirit, but only the Son. The Father was never without the Son, nor without the Holy Spirit, since all these are equal from eternity, in one and the same essence. There is neither a first nor a last, for all three are one in truth and power, in goodness and mercy.
The Deity of Christ
We believe that Jesus Christ, according to his divine nature, is the only Son of God eternally begotten, not made or created, for then he would be a creature.
Christ is one in essence with the Father; coeternal; the exact image of the person of the Father and the "reflection of God's glory,"^2 being like God in all things. Christ is the Son of God not only from the time Christ assumed our nature but from all eternity, as the following testimonies teach us when they are taken together. Moses says that God created the world;^3 and Saint John says that "all things came into being through the Word,"^4 which he calls God. The apostle says that God created the world through the Son.^5 He also says that God created all things through Jesus Christ.^6 And so it must follow that the one who is called God, the Word, the Son, and Jesus Christ already existed before creating all things. Therefore the prophet Micah says that Christ's origin is "from ancient days.^7 And the apostle says that the Son has "neither beginning of days nor end of life."^8 So then, Christ is the true eternal God, the Almighty, whom we invoke, worship, and serve.
^2 Col. 1:15; Heb. 1:3
^3 Gen. 1:1
^4 John 1:3
^5 Heb. 1:2
^6 Col. 1:16
^7 Mic. 5:2
^8 Heb. 7:3
The Deity of the Holy Spirit
We believe and confess also that the Holy Spirit proceeds eternally from the Father and the Son neither made, nor created, nor begotten, but only proceeding from the two of them. In regard to order, The Spirit is the third person of the Trinity of one and the same essence, and majesty, and glory, with the Father and the Son. The Spirit is true and eternal God, as the Holy Scriptures teach us.
The Creation of All Things
We believe that the Father, deeming it good, created heaven and earth and all other creatures from nothing by the Word that is to say, by the Son. God has given all creatures their being, form, appearance, and their various functions for serving their Creator. Even now God also sustains and governs them all, by his eternal divine providence, and by infinite divine power, that they may serve humanity, in order that humanity may serve God. God has also created the angels good, that they might be messengers of God and serve the elect. Some of them have fallen from the excellence in which God created them into eternal perdition; and the others have persisted and remained in their original state, by the grace of God. The devils and evil spirits are so corrupt that they are enemies of God and of everything good. They lie in wait for the church and every member of it like thieves, with all their power, to destroy and spoil everything by their deceptions. So then, by their own wickedness they are condemned to everlasting damnation, daily awaiting their torments. For that reason we detest the error of the Sadducees, who deny that there are spirits and angels, and also the error of the Manicheans, who say that the devils originated by themselves, being evil by nature, without having been corrupted.
The Doctrine of God's Providence
We believe that this good God, after creating all things, did not abandon them to chance or fortune but leads and governs them according to the holy divine will, in such a way that nothing happens in this world without God's orderly arrangement. Yet God is not the author of, and cannot be charged with, the sin that occurs. For the divine power and goodness are so great and incomprehensible that God's will is ordained and accomplished very well and justly even when the devils and the wicked act unjustly.
We do not wish to inquire with undue curiosity into what God does that surpasses human understanding and is beyond our ability to comprehend. But in all humility and reverence we adore the just judgments of God, which are hidden from us, being content to be Christ's disciples, so as to learn only what God shows us in the Word, without going beyond those limits. This doctrine gives us unspeakable comfort since it teaches us that nothing can happen to us by chance but only by the arrangement of our gracious heavenly Father. He watches over us with protective care, keeping all creatures, so that not one of the hairs on our heads (for they are all numbered) nor even a little bird can fall to the ground "apart from our Father."^9
In this thought we rest, knowing that God holds in check the devils and all our enemies, who cannot hurt us without divine permission and will. For that reason we reject the damnable error of the Epicureans, who say that God does not get involved in anything and leaves everything to chance.
^9 Matt. 10:29-30
The Creation and Fall of Humanity
We believe that God created human beings from the dust of the earth and made and formed them in the divine image and likeness good, just, and holy; able by the divine will to conform in all things to the will of God. But when they were in honor they did not understand it^10 and did not recognize their excellence. But they subjected themselves willingly to sin and consequently to death and the curse, lending their ear to the word of the devil. For they transgressed the commandment of life, which they had received, and by their sin they separated themselves from God, who was their true life, having corrupted their entire nature. So they made themselves guilty and subject to physical and spiritual death, having become wicked, perverse, and corrupt in all their ways. They lost all their excellent gifts which they had received from God, and retained none of them except for small traces which are enough to make them inexcusable.
Moreover, all the light in us is turned to darkness, as the Scripture teaches us: "The light shines in the darkness, and the darkness did not overcome it."^11 Here Saint John calls the human race "darkness." Therefore we reject everything taught to the contrary concerning human free will, since humans are nothing but the slaves of sin and cannot do a thing unless it is given them from heaven.^12 For who can boast of being able to do anything good by oneself, since Christ says, "No one can come to me unless drawn by the Father who sent me"?^13 Who can glory in one's own will when they understand that "the mind that is set on the flesh is hostile to God"?^14 Who can speak of one's own knowledge in view of the fact that "those who are unspiritual do not receive the gifts of God's Spirit"?^15 In short, who can produce a single thought, since we know that we are "not able to think a thing" about ourselves, by ourselves, but that "our competence is from God"?^16 And therefore, what the apostle says ought rightly to stand fixed and firm: "For it is God who is at work in you both to will and to work for God's good pleasure."^17 For there is no understanding nor will conforming to God's understanding and will apart from Christ's involvement, as he teaches us when he says, "Apart from me you can do nothing."^18
^10 Ps. 49:20
^11 John 1:5
^12 John 3:27
^13 John 6:44
^14 Rom. 8:7
^15 1 Cor. 2:14
^16 2 Cor. 3:5
^17 Phil. 2:13
^18 John 15:5
The Doctrine of Election
We believe that all human beings having thus fallen into perdition and ruin by the sin of the first pair God exhibited divine character in mercy and justice. God is merciful in withdrawing and saving from this perdition those who, in the eternal and unchangeable divine counsel, have been elected and chosen in Jesus Christ our Lord by his pure goodness, without any consideration of their works. God is just in leaving the others in their ruin and fall into which they plunged themselves.
The Recovery of Fallen Humanity
We believe that our good God, by marvelous divine wisdom and goodness, seeing that humans had plunged themselves in this manner into both physical and spiritual death and made themselves completely miserable, set out to find them, though humans, trembling all over, were fleeing from the divine presence. And God comforted them, promising to give them the Son, "born of a woman,"^19 to crush the head of the serpent,^20 and to make them blessed.
^19 Gal. 4:4
^20 Gen. 3:15
The Incarnation
So then we confess that God fulfilled the promise made to the early fathers and mothers by the mouth of the holy prophets when sending the only and eternal Son of God into the world at the time appointed. The Son took the "form of a slave" and was made "in human form,"^21 truly assuming a real human nature, with all its weaknesses, except for sin; being conceived in the womb of the blessed virgin Mary by the power of the Holy Spirit, without male participation. And Christ not only assumed human nature as far as the body is concerned but also a real human soul, in order to be a real human being. For since the soul had been lost as well as the body Christ had to assume them both to save them both together. Therefore we confess, that Christ shared the very flesh and blood of children,^22 being the "fruit of the loins" of David "according to the flesh,"^23 "descended from David according to the flesh";^24 the "fruit of the womb" of the virgin Mary,^25 "born of a woman";^26 the "seed of David";^27 the "root of Jesse";^28 "descended from Judah,"^29 having descended from the Jews according to the flesh; descended from Abraham, having assumed descent from Abraham and Sara, and made "like his brothers and sisters," yet without sin.^30 In this way Christ is truly our Immanuel that is: "God with us."^31
^21 Phil. 2:7
^22 Heb. 2:14
^23 Acts 2:30
^24 Rom. 1:3
^25 Luke 1:42
^26 Gal. 4:4
^27 2 Tim. 2:8
^28 Rom. 15:12
^29 Heb. 7:14
^30 Heb. 2:17; 4:15
^31 Matt. 1:23
The Two Natures of Christ
We believe that by being thus conceived the person of the Son has been inseparably united and joined together with human nature, in such a way that there are not two Sons of God, nor two persons, but two natures united in a single person, with each nature retaining its own distinct properties. Thus his divine nature has always remained uncreated, without beginning of days or end of life,^32 filling heaven and earth. Christ's human nature has not lost its properties but continues to have those of a creature-- it has a beginning of days; it is of a finite nature and retains all that belongs to a real body. And even though he, by his resurrection, gave it immortality, that nonetheless did not change the reality of his human nature; for our salvation and resurrection depend also on the reality of his body. But these two natures are so united together in one person that they are not even separated by his death. So then, what he committed to his Father when he died was a real human spirit which left his body. But meanwhile his divine nature remained united with his human nature even when he was lying in the grave; and his deity never ceased to be in him, just as it was in him when he was a little child, though for a while it did not show itself. These are the reasons why we confess him to be true God and truly human true God in order to conquer death by his power, and truly human that he might die for us in the weakness of his flesh.
^32 Heb. 7:3
Justice and Mercy of God in Christ
We believe that God who is perfectly merciful and also very just sent the Son to assume the nature in which the disobedience had been committed, in order to bear in it the punishment of sin by his most bitter passion and death. So God made known justice toward the Son, who was charged with our sin, and he poured out his goodness and mercy on us, who are guilty and worthy of damnation, giving to us the Son to die, by a most perfect love, and raising him to life for our justification, in order that by him we might have immortality and eternal life.
The Righteousness of Faith
We believe that for us to acquire the true knowledge of this great mystery the Holy Spirit kindles in our hearts a true faith that embraces Jesus Christ, with all his merits, and makes him its own, and no longer looks for anything apart from him. For it must necessarily follow that either all that is required for our salvation is not in Christ or, if all is in him, then those who have Christ by faith have his salvation entirely. Therefore, to say that Christ is not enough but that something else is needed as well is a most enormous blasphemy against God for it then would follow that Jesus Christ is only half a Savior. And therefore we justly say with Saint Paul that we are justified "by faith alone" or "by faith apart from works."^33 However, we do not mean, properly speaking, that it is faith itself that justifies us for faith is only the instrument by which we embrace Christ, our righteousness. But Jesus Christ is our righteousness in making available to us all his merits and all the holy works he has done for us and in our place. And faith is the instrument that keeps us in communion with him and with all his benefits. When those benefits are made ours they are more than enough to absolve us of our sins.
^33 Rom. 3:28
The Justification of Sinners
We believe that our blessedness lies in the forgiveness of our sins because of Jesus Christ, and that in it our righteousness before God is contained, as David and Saint Paul teach us when they declare that man blessed to whom God grants righteousness apart from works.^34 And the same apostle says that we are" justified by God's grace as a gift, through redemption that is in Jesus Christ."^35 And therefore we cling to this foundation, which is firm forever, giving all glory to God, humbling ourselves, and recognizing ourselves as we are; not claiming a thing for ourselves or our merits and leaning and resting on the sole obedience of Christ crucified, which is ours when we believe in him. That is enough to cover all our sins and to make us confident, freeing the conscience from the fear, dread, and terror of God's approach, without doing what our first parents did, who trembled as they tried to cover themselves with fig leaves. In fact, if we had to appear before God relying no matter how little on ourselves or some other creature, then we would be swallowed up. Therefore everyone must say with David: "Lord, do not enter into judgment with your servants, for no one living is righteous before you."^36
^34 Ps. 32:1; Rom. 4:6
^35 Rom. 3:24
^36 Ps. 143:2
The Sanctification of Sinners
We believe that this true faith, produced in us by the hearing of God's Word and by the work of the Holy Spirit, regenerates us and makes us new creatures,^37 causing us to live a new life^38 and freeing us from the slavery of sin. Therefore, far from making people cold toward living in a pious and holy way, this justifying faith, quite to the contrary, so works within them that apart from it they will never do a thing out of love for God but only out of love for themselves and fear of being condemned. So then, it is impossible for this holy faith to be unfruitful in a human being, seeing that we do not speak of an empty faith but of what Scripture calls "faith working through love,"^39 which leads people do by themselves the works that God has commanded in the Word.
These works, proceeding from the good root of faith, are good and acceptable to God, since they are all sanctified by God's grace. Yet they do not count toward our justification for by faith in Christ we are justified, even before we do good works. Otherwise they could not be good, any more than the fruit of a tree could be good if the tree is not good in the first place. So then, we do good works, but nor for merit for what would we merit? Rather, we are indebted to God for the good works we do, and we are not creditors of God, "who is at work in us, enabling us both to will and do for God's good pleasure"^40 thus keeping in mind what is written: "When you have done all that you were ordered to do, say, 'We are worthless slaves; we have done only what we ought to have done.' "^41 Yet we do not wish to deny that God rewards good works but it is through grace that God's own gifts are crowned.
Moreover, although we do good works we do not base our salvation on them; for we cannot do any work that is not defiled by our flesh and also worthy of punishment. And even if we could point to one, memory of a single sin is enough for God to reject that work. So we would always be in doubt, tossed back and forth without any certainty, and our poor consciences would be tormented constantly if they did not rest on the merit of the suffering and death of our Savior.
^37 2 Cor. 5:17
^38 Rom. 6:4
^39 Gal. 5:6
^40 Phil. 2:13 (NRSV reads "his good pleasure")
^41 Luke 17:10
The Intercession of Christ
We believe that we have no access to God except through the one and only Mediator and Intercessor: Jesus Christ, "the righteous."^42 Christ, therefore, was made a human being, uniting together the divine and human natures, so that we human beings might have access to the divine Majesty. Otherwise we would have no access. But this Mediator, whom the Father has appointed between God and us, ought not terrify us by his greatness, so that we have to look for another one, according to our fancy. For neither in heaven nor among the creatures on earth is there anyone who loves us more than Jesus Christ does. Although "in the form of God," Christ nevertheless "emptied himself," taking "human form" and "the form of a slave" for us;^43 and he made himself "like his brothers and sisters in every respect."^44 Suppose we had to find another intercessor. Who would love us more than he who gave his life for us, even though "we were his enemies"?^45 And suppose we had to find one who has prestige and power. Who has as much of these as he who is seated at the right hand of the Father,^46 and who has "all authority in heaven and on earth"?^47 And who will be heard more readily than God's own dearly beloved Son? So the faithless practice of honoring the saints as intercessors, in fact dishonors them. That was something the saints never did nor asked for, but which in keeping with their duty, as appears from their writings, they consistently refused. We should not plead here that we are unworthy for it is not a question of offering our prayers on the basis of our own dignity but only on the basis of the excellence and dignity of Jesus Christ, whose righteousness is ours by faith. Since the apostle for good reason wants us to get rid of this foolish fear or rather, this unbelief he says to us that Jesus Christ was "made like his brothers and sisters in every respect, so that he might be a merciful and faithful high priest" to purify the sins of the people.^48 For since he suffered, being tested, "he is able to help those who are tested."^49 And further, to encourage us more to approach him he says: "Since, then, we have a great high priest, who has passed through the heavens, Jesus, the Son of God, let us hold fast our confession. For we do not have a high priest who is unable to sympathize with our weaknesses, but we have one who in every respect has been tested as we are, yet without sin. Let us therefore approach the throne of grace with boldness, so that we may receive mercy and find grace, to help in time of need."^50 The same apostle says that "we have confidence to enter the sanctuary by the blood of Jesus. Let us approach with a true heart in full assurance of faith...."^51
Likewise, Christ "holds his priesthood permanently. Consequently he is able for all time to save those who approach God through him, since he always lives to make intercession for them."^52 What more do we need? For Christ himself declares: "I am the way, and the truth, and the life. No one comes to the Father except through me."^53 Why should we seek another intercessor? Since it has pleased God to give us the Son as our Intercessor, let us not leave him for another or rather seek, without ever finding. For, when giving Christ to us, God knew well that we were sinners. Therefore, in following the command of Christ we call on the heavenly Father through Christ, our only Mediator, as we are taught by the Lord's Prayer, being assured that we shall obtain all we ask of the Father in his name.
^42 1 John 2:1
^43 Phil. 2:6-8
^44 Heb. 2:17
^45 Rom. 5:10
^46 Rom. 8:34; Heb. 1:3
^47 Matt. 28:18
^48 Heb. 2:17
^49 Heb. 2:18
^50 Heb. 4:14-16
^51 Heb. 10:19, 22
^52 Heb. 7:24-25
^53 John 14:6
The Holy Catholic Church
We believe and confess one single catholic or universal church a holy congregation and gathering of true Christian believers, awaiting their entire salvation in Jesus Christ being washed by his blood, and sanctified and sealed by the Holy Spirit. This church has existed from the beginning of the world and will last until the end, as appears from the fact that Christ is eternal King who cannot be without subjects.
The Sacraments
We believe that our good God, mindful of our crudeness and weakness, has ordained sacraments for us to seal the promises in us, to pledge the good will and grace of God toward us, and also to nourish and sustain our faith. God has added these to the Word of the gospel to represent better to our external senses both what God enables us to understand by the Word and does inwardly in our hearts, confirming in us the salvation imparted to us. For they are visible signs and seals of something internal and invisible, by means of which God works in us through the power of the Holy Spirit. So they are not empty and hollow signs to fool and deceive us, for their truth is Jesus Christ, without whom they would be nothing. Moreover, we are satisfied with the number of sacraments that Christ our Master has ordained for us. There are only two: the sacrament of baptism and the Holy Supper of Jesus Christ.
The Sacrament of Baptism
We believe and confess that God has commanded that all those who belong to God be baptized with water "in the name of the Father and the Son and the Holy Spirit."^54 Baptism by immersion symbolizes the death, burial, and resurrection of Jesus and is your public declaration that you have accepted Jesus Christ as your personal Savior. Baptism does not save you, but shows the world that you have already been saved. And while baptism is not required for salvation, it is a biblical command and demonstrates your love and obedience to Christ.
^54 Matt. 28:19
The Sacrament of the Lord's Supper
We believe and confess that our Savior Jesus Christ has ordained and instituted the sacrament of the Holy Supper to nourish and sustain those whom he has regenerated and ingrafted into his family, which is his church. We receive the holy sacrament in the gathering of God's people, as we engage together, with thanksgiving, in a holy remembrance of the death of Christ our Savior, and as we thus confess our faith and Christian religion. Therefore people should not come to this table without examining themselves carefully, lest by eating this bread and drinking this cup, they "eat and drink judgment against themselves."^55
^55 1 Cor. 11:29
The Last Judgment
Finally we believe, according to God's Word, that when the time appointed by the Lord is come (which is unknown to all creatures) and the number of the elect is complete, our Lord Jesus Christ will come from heaven, bodily and visibly, as he ascended, with great glory and majesty, to declare himself the judge of the living and the dead. He will burn this old world, in fire and flame, in order to cleanse it.
Then all human creatures will appear in person before the great judge men, women, and children, all who have lived from the beginning of the world until the end. They will be summoned there 'with the archangel's call and with the sound of God's trumpet."^56
For all those who died before that time will be raised from the earth, their spirits being joined and united with their own bodies in which they lived. And as for those who are still alive, they will not die like the others but will be changed "in the twinkling of an eye" from perishable to imperishable.^57 Then "the books" (that is, the consciences) will be opened, and the dead will be judged according to the things they did in the world,^58 whether good or evil. Indeed, all people will give account of all the careless words they have spoken,^59 which the world regards as only playing games. And then the secrets and hypocrisies of humans will be publicly uncovered in the sight of all.
Therefore, with good reason the thought of this judgment is horrible and dreadful to wicked and evil people. But it is very pleasant and a great comfort to the righteous and elect, since their total redemption will then be accomplished. They will then receive the fruits of their labor and of the trouble they have suffered; their innocence will be openly recognized by all; and they will see the terrible vengeance that God will bring on the evil ones who tyrannized, oppressed, and tormented them in this world. The evil ones will be convicted by the witness of their own consciences, and shall be made immortal but only to be tormented in the eternal fire prepared for the devil and the fallen angels.^60 In contrast, the faithful and elect will be crowned with glory and honor. The Son of God will confess their names^61 before God his Father and the holy and elect angels; all tears will be wiped from their eyes;^62 and their cause at present condemned as heretical and evil by many judges and civil officers will be acknowledged as the cause of the Son of God. And as a gracious reward the Lord will make them possess a glory such as the human heart could never imagine. So we look forward to that great day with longing in order to enjoy fully the promises of God in Christ Jesus, our Lord.
^56 1 Thess. 4:16
^57 1 Cor. 15:51-53
^58 Rev. 20:12
^59 Matt. 12:36
^60 Matt. 25:41
^61 Matt. 10:32
^62 Rev. 7:17