Articles of Religion and Catechism

The Ecumenical Protestant Methodist Episcopal Church

The Articles of Religion and the Catechism printed on this page are received from the historic 1662 Book of Common Prayer, as adapted and applied for The Ecumenical Protestant Methodist Episcopal Church, an independent American Methodist-Anglican Church.

The historic text is preserved for doctrine, worship, formation, and instruction. Adaptation footnotes are added beneath the Articles and Catechism to explain how these standards are received and applied in this Church.

The Ecumenical Protestant Methodist Episcopal Church is legally and ecclesiastically independent. It is not affiliated with, governed by, or under the jurisdiction of the Church of England, The Episcopal Church, the United Methodist Church, ACNA, or any other denomination unless such relationship is expressly established by written agreement.

The Thirty-Nine Articles of Religion

I. Of Faith in the Holy Trinity

There is but one living and true God, everlasting, without body, parts, or passions; of infinite power, wisdom, and goodness; the Maker, and Preserver of all things both visible and invisible. And in unity of this Godhead there be three Persons, of one substance, power, and eternity; the Father, the Son, and the Holy Ghost.

EPMEC Adaptation Footnote

• This Article is received as the Church’s confession of the Holy Trinity.

• The Church retains the traditional language “Holy Ghost” while recognizing “Holy Spirit” as the same Third Person of the Trinity.

• This Article is interpreted according to Holy Scripture, the Creeds, the 1662 Book of Common Prayer, and the Constitution, Canons, and Bylaws of this Church.

II. 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.

EPMEC Adaptation Footnote

• This Article is received as the Church’s doctrine of the Incarnation and atonement of Jesus Christ.

• The Church confesses Jesus Christ as truly God and truly Man.

• This Article governs the Church’s preaching, worship, sacraments, and pastoral teaching.

III. Of the going down of Christ into Hell

As Christ died for us, and was buried; so also is it to be believed, that he went down into Hell.

EPMEC Adaptation Footnote

• This Article is received according to the Apostles’ Creed.

• The Church teaches that Christ truly entered the state of the dead and triumphed over sin, death, hell, and the grave.

• This Article is not to be used for speculation beyond Holy Scripture and the Creed.

IV. Of the Resurrection of Christ

Christ did truly rise again from death, and took again his body, with flesh, bones, and all things appertaining to the perfection of Man’s nature; wherewith he ascended into Heaven, and there sitteth, until he return to judge all Men at the last day.

EPMEC Adaptation Footnote

• This Article is received as the Church’s doctrine of the bodily Resurrection of Christ.

• The Church confesses that the risen Christ is Lord, Judge, Savior, and Head of the Church.

• This Article shapes the Church’s hope of resurrection and eternal life.

V. Of the Holy Ghost

The Holy Ghost, proceeding from the Father and the Son, is of one substance, majesty and glory, with the Father and the Son, very and eternal God.

EPMEC Adaptation Footnote

• This Article is received as the Church’s doctrine of the full deity of the Holy Ghost.

• The Church teaches that the Holy Ghost is the true giver of grace and the true celebrant in the Sacraments and Rites of the Church.

• The Church preserves the Western confession that the Holy Ghost proceeds from the Father and the Son.

VI. Of the Sufficiency of the holy Scriptures for salvation

Holy Scripture containeth all things necessary to salvation: so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man, that it should be believed as an Article of the Faith, or be thought requisite or necessary to salvation.

In the name of the holy Scripture we do understand those canonical Books of the Old and New Testament, of whose authority was never any doubt in the Church.

Of the Names and Number of the Canonical Books.

Genesis, 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.

And the other Books, as Hierome saith, the Church doth read for example of life and instruction of manners; but yet doth it not apply them to establish any doctrine; such are these following:

The Third Book of Esdras, The 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.

All the Books of the New Testament, as they are commonly received, we do receive, and account them Canonical.

EPMEC Adaptation Footnote

• This Article is received as the Church’s doctrine of the sufficiency of Holy Scripture for salvation.

• The official Bible standard of this Church is the King James Bible with Apocrypha.

• The Apocrypha is received for example of life and instruction of manners, but not to establish doctrine necessary to salvation.

• No doctrine, canon, rite, custom, or command may be imposed as necessary to salvation unless it is read in Holy Scripture or may be proved thereby.

VII. 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 they 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.

EPMEC Adaptation Footnote

• This Article is received as the Church’s doctrine of the unity of the Old and New Testaments.

• The Church teaches that Christ is the one Mediator and the fulfillment of the Scriptures.

• The moral commandments remain authoritative for Christian faith and life.

VIII. 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.

EPMEC Adaptation Footnote

• This Church receives the Apostles’ Creed, Nicene Creed, and Athanasian Creed.

• These Creeds are official standards of the Church’s faith and worship.

• The Creeds are received because they faithfully summarize the doctrine of Holy Scripture.

IX. 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 engendered 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.

EPMEC Adaptation Footnote

• This Article is received as the Church’s doctrine of original sin.

• The Church teaches that salvation is wholly of grace through Jesus Christ.

• Baptism is received as a sacrament of grace, repentance, new birth, and incorporation into Christ.

X. Of Free-Will

The condition of Man after the fall of Adam is such, that he cannot turn and prepare himself, by his own natural strength and good works, to faith, and calling upon God.

Wherefore we have no power to do good works pleasant and acceptable to God, without the grace of God by Christ preventing us, that we may have a good will, and working with us when we have that good will.

EPMEC Adaptation Footnote

• This Article is received as the Church’s doctrine of prevenient and assisting grace.

• The Church teaches that human beings cannot save themselves by natural strength.

• God’s grace goes before, awakens, strengthens, and enables repentance, faith, and obedience.

XI. Of the Justification of Man

We are accounted righteous before God, only for the merit of our Lord and Saviour Jesus Christ by Faith, and not for our own works or deservings.

Wherefore, that we are justified by Faith only, is a most wholesome Doctrine, and very full of comfort, as more largely is expressed in the Homily of Justification.

EPMEC Adaptation Footnote

• This Article is received as the Church’s doctrine of justification by faith.

• The Church teaches that sinners are justified before God by the merit of Jesus Christ, not by their own works.

• Good works follow justification but do not purchase salvation.

XII. 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.

EPMEC Adaptation Footnote

• This Article is received as the Church’s doctrine that true faith bears fruit in holiness, mercy, repentance, and service.

• The Church teaches that works do not justify, but a living faith is never barren.

• Christian service, pastoral care, and works of mercy are fruits of faith.

XIII. 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.

EPMEC Adaptation Footnote

• This Article is received as a guard against self-salvation.

• The Church teaches that grace comes first, and human works cannot earn saving grace.

• All pastoral teaching should direct sinners to Christ rather than to confidence in self-merit.

XIV. 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.

EPMEC Adaptation Footnote

• This Article is received as a rejection of spiritual boasting.

• The Church teaches humble obedience, not claims of excess merit.

• All ministry is service by grace, not a ground for pride.

XV. 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.

EPMEC Adaptation Footnote

• This Article is received as the Church’s doctrine of the sinlessness of Christ.

• The Church teaches repentance, humility, confession, and continual dependence on grace.

• No bishop, priest, deacon, lay minister, or member is above repentance.

XVI. Of Sin after Baptism

Not every deadly sin willingly committed 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, they can no more sin as long as they live here, or deny the place of forgiveness to such as truly repent.

EPMEC Adaptation Footnote

• This Article is received as the Church’s doctrine of repentance after Baptism.

• The Church welcomes repentant sinners, including those with broken pasts, criminal records, addiction histories, or public shame, when they seek new life in Christ.

• The Church’s discipline must be pastoral, restorative, and truthful.

XVII. 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.

As the godly consideration of Predestination, and our Election in Christ, is full of sweet, pleasant, and unspeakable comfort to godly persons, and such as feel in themselves the working of the Spirit of Christ, mortifying the works of the flesh, and their earthly members, and drawing up their mind to high and heavenly things; as well because it doth greatly establish and confirm their faith of eternal Salvation to be enjoyed through Christ, as because it doth fervently kindle their love towards God:

So, for curious and carnal persons, lacking the Spirit of Christ, to have continually before their eyes the sentence of God’s Predestination, is a most dangerous downfall, whereby the Devil doth thrust them either into desperation, or into wretchlessness of most unclean living, no less perilous than desperation.

Furthermore, we must receive God’s promises in such wise, as they be generally set forth to us in holy Scripture: and in our doings, that Will of God is to be followed, which we have expressly declared unto us in the Word of God.

EPMEC Adaptation Footnote

• This Article is received with pastoral caution.

• The doctrine of election is to comfort believers in Christ, not to produce despair, pride, fatalism, or speculation.

• The Church proclaims the promises of God as they are generally set forth in Holy Scripture and calls all people to repentance, faith, and holy living.

XVIII. 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.

EPMEC Adaptation Footnote

• This Article is received as the Church’s confession that salvation is in Jesus Christ alone.

• The Church is called to proclaim Christ with humility, charity, and conviction.

• This Article does not authorize hatred, cruelty, or contempt toward persons of other religions.

XIX. 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.

As the Church of Jerusalem, Alexandria, and Antioch, have erred; so also the Church of Rome hath erred, not only in their living and manner of Ceremonies, but also in matters of Faith.

EPMEC Adaptation Footnote

• This Article is received as the Church’s doctrine of the visible Church.

• The Ecumenical Protestant Methodist Episcopal Church teaches that the true Church is found where the pure Word of God is preached and the Sacraments are duly administered according to Christ’s ordinance.

• The Church recognizes that true churches may exist outside this jurisdiction where the Gospel and Sacraments are faithfully maintained.

• This Article is not a claim that this Church alone is the whole Church of Christ.

XX. 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 any thing that is 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.

EPMEC Adaptation Footnote

• This Article is received as the Church’s doctrine of ecclesiastical authority under Scripture.

• The Presider Bishop, Constitution, Canons, and Bylaws may order rites, ceremonies, discipline, and pastoral practice.

• No church authority may require as necessary to salvation anything contrary to Holy Scripture.

XXI. 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.

EPMEC Adaptation Footnote

• This Article is received with adaptation for an independent American church not established by a prince, crown, or state.

• The Church does not claim that civil rulers govern its councils, doctrine, or worship.

• Councils, synods, assemblies, or advisory bodies may err and may not impose doctrine necessary to salvation unless it is proved from Holy Scripture.

• This Church is governed according to its own Constitution, Canons, and Bylaws.

XXII. 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.

EPMEC Adaptation Footnote

• This Article is received as part of the Protestant and Anglican Reformation witness.

• The Church rejects doctrines and devotional practices that obscure the sufficiency of Christ’s saving work.

• This Article is not to be used to promote hatred or contempt toward Roman Catholics, Orthodox Christians, or others.

XXIII. 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.

EPMEC Adaptation Footnote

• This Article is received as the Church’s doctrine of lawful ministry.

• In this Church, public ministry is exercised by lawful appointment, ordination, reception, or authorization under the authority of the Presider Bishop and the Constitution, Canons, and Bylaws.

• The Church recognizes the baptismal priesthood of all believers while also requiring lawful authorization for public office and public ministry in the Church.

• Online appointment or appointment by letter may be used where permitted by the Church’s canons and pastoral necessity.

XXIV. 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.

EPMEC Adaptation Footnote

• This Article is received as the Church’s doctrine of intelligible worship.

• Public worship, preaching, teaching, and sacraments should be conducted in language understood by the people.

• Traditional liturgical language may be used, but the people must be taught its meaning.

XXV. 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.

There are two Sacraments ordained of Christ our Lord in the Gospel, that is to say, Baptism, and the Supper of the Lord.

Those five commonly called Sacraments, that is to say, Confirmation, Penance, Orders, Matrimony, and Extreme Unction, are not to be counted for Sacraments of the Gospel, being such as have grown partly of the corrupt following of the Apostles, partly are states of life allowed in the Scriptures; but yet have not like nature of Sacraments with Baptism, and the Lord’s Supper, for that they have not any visible sign or ceremony ordained of God.

The Sacraments were not ordained of Christ to be gazed upon, or to be carried about, but that we should duly use them.

And in such only as worthily receive the same they have a wholesome effect or operation: but they that receive them unworthily purchase to themselves damnation, as Saint Paul saith.

EPMEC Adaptation Footnote

• This Article is received as the Church’s doctrine of the two Gospel Sacraments: Baptism and the Lord’s Supper.

• This Church also recognizes five sacramental rites: Confirmation, Confession and Absolution, Marriage, Ordination or Appointment, and Anointing and Healing.

• These five rites are not equal to Baptism and the Lord’s Supper as Gospel Sacraments, but they are honored as holy rites of the Church.

• The Church teaches reverent use of the Sacraments, not superstition or empty ceremony.

XXVI. 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 sometime 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.

Nevertheless, it appertaineth to the discipline of the Church, that inquiry be made of evil Ministers, and that they be accused by those that have knowledge of their offences; and finally, being found guilty, by just judgement be deposed.

EPMEC Adaptation Footnote

• This Article is received as the Church’s doctrine that the grace of the Sacraments depends on Christ’s institution and promise, not on the personal holiness of the minister.

• The Church teaches that the Holy Ghost is the true celebrant and giver of grace.

• Unworthy ministers remain subject to discipline, removal, or deposition according to the Constitution, Canons, and Bylaws.

XXVII. 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 it 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.

EPMEC Adaptation Footnote

• This Article is received as the Church’s doctrine of Holy Baptism.

• Baptism must be administered in person with water in the Name of the Father, and of the Son, and of the Holy Ghost.

• The Church encourages pouring or immersion where possible, while recognizing valid Trinitarian Baptism with water.

• The Church will assist those who come through online ministry to receive Baptism in person.

XXVIII. 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 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.

Transubstantiation, or the change of the substance of Bread and Wine, in the Supper of the Lord, cannot be proved by holy Writ; but is repugnant to the plain words of Scripture, overthroweth the nature of a Sacrament, and hath given occasion to many superstitions.

The Body of Christ is given, taken, and eaten, in the Supper, only after an heavenly and spiritual manner.

And the mean whereby the Body of Christ is received and eaten in the Supper is Faith.

The Sacrament of the Lord’s Supper was not by Christ’s ordinance reserved, carried about, lifted up, or worshipped.

EPMEC Adaptation Footnote

• This Article is received as the Church’s doctrine of the Lord’s Supper.

• The Church teaches a real, mystical, heavenly, and spiritual presence of Christ in the Lord’s Supper, received by faith.

• The Church rejects transubstantiation and any teaching that turns the Sacrament into superstition.

• The Church teaches that the Presence is given for the faithful reception of Holy Communion during the service.

• After Communion, remaining bread, wine, or grape juice remain consecrated and holy, but the Presence is understood to have departed after the Communion of the faithful is completed.

• Remaining consecrated elements are to be consumed reverently or, when pastoral necessity requires, taken to the sick, imprisoned, or homebound as a holy memorial of Christ’s death, burial, and resurrection.

XXIX. Of the Wicked which eat not 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.

EPMEC Adaptation Footnote

• This Article is received as a warning that the Lord’s Supper must be received with repentance, faith, and reverence.

• The Church teaches that outward reception without living faith is spiritually dangerous.

• The faithful are encouraged to examine themselves before receiving Holy Communion.

XXX. 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.

EPMEC Adaptation Footnote

• This Article is received as the Church’s doctrine that Holy Communion should ordinarily be administered in both kinds.

• Bread and wine are the historic matter of the Sacrament.

• Where pastoral necessity, recovery, health, or conscience requires, grape juice may be used according to the Church’s pastoral discipline.

XXXI. 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.

EPMEC Adaptation Footnote

• This Article is received as the Church’s doctrine of the once-for-all sacrifice of Christ upon the Cross.

• The Lord’s Supper is not a repetition of Christ’s sacrifice, but the sacramental remembrance and participation in the benefits of that one sacrifice.

• This Article is to be taught as a Reformation doctrinal standard, not as a warrant for hatred toward other Christians.

XXXII. 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.

EPMEC Adaptation Footnote

• This Article is received as the Church’s doctrine that clergy may marry.

• The Church does not require clerical celibacy.

• Clergy marriages are subject to the Church’s pastoral discipline, civil law, and Christian teaching.

XXXIII. Of excommunicate 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.

EPMEC Adaptation Footnote

• This Article is received as the Church’s doctrine of serious ecclesiastical discipline.

• Discipline must aim at repentance, protection of the faithful, restoration where possible, and the good order of the Church.

• Reconciliation is possible through repentance, confession, amendment of life, and lawful restoration by church authority.

XXXIV. Of the Traditions of the Church

It is not necessary that Traditions and Ceremonies be in all places one, or 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.

Every particular or national Church hath authority to ordain, change, and abolish Ceremonies or Rites of the Church ordained only by man’s authority, so that all things be done to edifying.

EPMEC Adaptation Footnote

• This Article is received as the Church’s doctrine of lawful liturgical order and pastoral adaptation.

• As an independent American Methodist-Anglican Church, this Church may adapt rites, ceremonies, vesture, customs, and pastoral practices for edification, provided nothing is contrary to Holy Scripture.

• Members and ministers are not to disregard the Church’s lawful worship and discipline by private judgment.

XXXV. Of Homilies

The second Book of Homilies, the several titles whereof we have joined under this Article, doth contain a godly and wholesome Doctrine, and necessary for these times, as doth the former Book of Homilies, which were set forth in the time of Edward the Sixth.

And therefore we judge them to be read in Churches by the Ministers, diligently and distinctly, that they may be understanded of the people.

Of the Names of the Homilies:

1. Of the right Use of the Church.

2. Against peril of Idolatry.

3. Of repairing and keeping clean of Churches.

4. Of good Works: first of Fasting.

5. Against Gluttony and Drunkenness.

6. Against Excess of Apparel.

7. Of Prayer.

8. Of the Place and Time of Prayer.

9. That Common Prayers and Sacraments ought to be ministered in a known tongue.

10. Of the reverend estimation of God’s Word.

11. Of Alms-doing.

12. Of the Nativity of Christ.

13. Of the Passion of Christ.

14. Of the Resurrection of Christ.

15. Of the worthy receiving of the Sacrament of the Body and Blood of Christ.

16. Of the Gifts of the Holy Ghost.

17. For the Rogation-days.

18. Of the State of Matrimony.

19. Of Repentance.

20. Against Idleness.

21. Against Rebellion.

EPMEC Adaptation Footnote

• This Article is received as honoring the doctrinal use of the historic Homilies.

• The Homilies may be used for clergy formation, preaching, catechesis, and doctrinal instruction.

• The Church is not required to read the Homilies in every service, but receives their Protestant and Anglican doctrinal witness where consistent with Scripture and this Church’s standards.

XXXVI. Of Consecration of Bishops and Ministers

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 and ungodly.

And therefore whosoever are consecrated or ordered according to the Rites of that Book, since the second year of the aforenamed 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 and ordered.

EPMEC Adaptation Footnote

• This Article is received with adaptation for this independent American Methodist-Anglican Church.

• The Church honors the historic Anglican Ordinal while using its own lawful forms of appointment, ordination, reception, and authorization under the Presider Bishop.

• This Church does not claim jurisdiction from the Church of England, Parliament, the Crown, The Episcopal Church, the United Methodist Church, ACNA, or any other denomination.

• Ordination or appointment in this Church is a lawful recognition and authorization for ministry under this Church’s Constitution, Canons, and Bylaws.

XXXVII. Of the Civil Magistrates

The King’s Majesty hath the chief power in this Realm of England, and other his 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.

Where we attribute to the King’s Majesty the chief government, by which Titles we understand the minds of some slanderous folks to be offended; we give not to our Princes the ministering either of God’s Word, or of the Sacraments, the which thing the Injunctions also lately set forth by Elizabeth our Queen do most plainly testify; but that only prerogative, which we see to have been given always to all godly Princes in holy Scriptures by God himself; that is, that they should rule all estates and degrees committed to their charge by God, whether they be Ecclesiastical or Temporal, and restrain with the civil sword the stubborn and evil-doers.

The Bishop of Rome hath no jurisdiction in this Realm of England.

The Laws of the Realm may punish Christian men with death, for heinous and grievous offences.

It is lawful for Christian men, at the commandment of the Magistrate, to wear weapons, and serve in the wars.

EPMEC Adaptation Footnote

• This Article is received with adaptation for the United States of America and for any nation in which this Church may minister.

• This Church is not an established state church and is not governed by the English Crown, Parliament, or any foreign civil authority.

• The Church respects lawful civil authority while maintaining the spiritual government of the Church under Christ, Holy Scripture, and its own Constitution, Canons, and Bylaws.

• The Presider Bishop, not the civil magistrate, is the chief ecclesiastical authority of this Church.

• The Church does not recognize the jurisdiction of any foreign bishop, denomination, or ecclesiastical body over this Church unless established by written agreement.

XXXVIII. 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.

EPMEC Adaptation Footnote

• This Article is received as the Church’s doctrine of private property and Christian charity.

• The Church teaches generous almsgiving, mercy to the poor, and responsibility toward the vulnerable.

• The Church rejects compulsory communal ownership as a doctrine of the faith, while honoring voluntary charity and mutual aid.

XXXIX. 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.

EPMEC Adaptation Footnote

• This Article is received as the Church’s doctrine concerning lawful oaths.

• Christians must avoid vain, false, manipulative, or reckless swearing.

• Lawful oaths may be taken in truth, justice, and judgment where required by civil authority or solemn duty.