Doctrines & Beliefs
Doctrines & Beliefs of St. Matthias Anglican Church
Sometimes it can feel like people are expected to have a doctorate in Biblical Studies or Theology to be a part of the Church. On the flip side, sometimes it can feel like the Church doesn’t require anything and that you can believe and do ‘whatever you want’ and it’s ok. Neither one of these feelings are actually accurate. The truth is that we should strive to better and more deeply understand what we believe and yet, at the same time, understand that there are many things about which we can differ or even disagree.
Beliefs
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Fundamental Christian Beliefs
In a summary form, the basic fundamental teachings that we believe include (but are not limited to) the following:
The Bible
(Old and New Testaments) as the inspired and authoritative Word of God written – no exceptions.
The Holy Trinity
God the Father, God the Son, and God the Holy Spirit – Three persons one God.
The Incarnation
God the Son became man in the person of Jesus Christ through the virgin birth. Jesus is fully God and fully Man and without sin.
Jesus is our Salvation
Jesus was crucified, dead, and buried. He rose again from the dead on the third day. It is only through His perfect life, death, resurrection, and ascension that we have salvation and a right relationship with God. We cannot ‘earn’ our salvation or approach unto God without Jesus.
Our Sanctification
having been buried and risen again in Christ, we are called unto a life of holiness that serves God. By the help and aid of the Holy Spirit, we flee sinful behavior and follow His ways and will.
Our Resurrection
Our bodies will be resurrected after the manner of Christ’s resurrection and those who are found alive in Christ will enjoy eternal life in the presence of God and those who are not in Christ will go to Hell.
The Church
is Christ’s body and all baptized Christians are called to be active members of the same. The doctrines and declarations by the historic undivided church has a place of authority in the Church today.
Social Issues
In addition to the fundamental and historic beliefs of the Church, it is also important to understand our positions regarding certain social issues that the church faces. Such positions are founded upon Biblical teaching and not based on political or cultural pressures. We believe that, especially in cases of morality, the Church should not be influenced and shaped by the changes and desires of society. The two main issues most often asked about are Abortion and Homosexuality. The Resolutions regarding these issues adopted by the Reformed Episcopal Church in the 1990’s are written below. Likewise, even though we recognize great liberty and broadness in many aspects and areas of the life of the Church, we must take care to avoid those things that contradict the teaching of the Scriptures. One area of Church Order and Form is the issue of Women’s Ordination. In the Reformed Episcopal Church, we do not ordain women to the offices of Bishop, Priest, or Deacon. We do set apart women to the ancient ministry of Deaconess. While performing some of the same duties/functions as a Deacon, a Deaconess is not the same thing as a Woman Deacon. To learn more about this, you visit the Deaconess Website.
Resolution on the Sanctity of Human Life
On the basis of the teaching of Holy Scripture as set forth in the findings of this study, we propose the following resolution for adoption by this Council:
RESOLVED, that we, the Reformed Episcopal Church, vigorously affirm the biblical teaching of the sanctity of human life, and deplore the practice of permitting abortions, with the possible exception of cases where it has been clearly established that the life of the mother is in danger.
Based on a study done for the 97th Council of the New York and Philadelphia Synod in 1978 (now the Diocese of the Northeast and Mid-Atlantic). This has been re-affirmed by the REC’s General Councils of 1990 , 1993, and 1996. The complete text of the study is available upon request from the Cathedral Office.
© 1997, The Reformed Episcopal Church.
Resolution on Christian Sexual Ethics
RESOLVED, that we, the 46th General Council of the Reformed Episcopal Church, reaffirm the biblical standard given for the well-being of society:
That sexual intercourse should take place only between a man and a woman who are married to each other. That fornication, adultery, and homosexual acts are sinful in all circumstances. That Christian leaders are called to be exemplary in all spheres of morality, including sexual morality, as a condition of being appointed or remaining in office. That the Church is called upon to show Christ-like compassion to those who have fallen into sexual sin, encouraging them to repent and receive forgiveness, and offering the ministry of healing to all who suffer physically or emotionally as a result of such sin.
Adopted by the 46th General Council of the Reformed Episcopal Church, meeting at St. Mark’s Reformed Episcopal Church, Jenkintown, PA, Wednesday, May 23, 1990 © 1997, The Reformed Episcopal Church.
The Historic (Ecumenical) Creeds
The Apostles’ Creed
I believe in God the Father Almighty, Maker of heaven and earth: And in Jesus Christ his only Son our Lord: Who was conceived by the Holy Ghost, Born of the Virgin Mary: Suffered under Pontius Pilate, Was crucified, dead, and buried: He descended into hell; The third day he rose again from the dead: He ascended into heaven, And sitteth on the right hand of God the Father Almighty: From thence he shall come to judge the quick and the dead. I believe in the Holy Ghost: The holy Catholic Church; The Communion of Saints: The Forgiveness of sins: The Resurrection of the body: And the Life everlasting. Amen.
The Nicene Creed
I believe in one God the Father Almighty, Maker of heaven and earth, And of all things visible and invisible: And in one Lord Jesus Christ, the only-begotten Son of God; Begotten of his Father before all worlds, God of God, Light of Light, Very God of very God; Begotten, not made; Being of one substance with the Father; By whom all things were made: Who for us men and for our salvation came down from heaven, And was incarnate by the Holy Ghost of the Virgin Mary, And was made man: And was crucified also for us under Pontius Pilate; He suffered and was buried: And the third day he rose again according to the Scriptures: And ascended into heaven, And sitteth on the right hand of the Father: And he shall come again, with glory, to judge both the quick and the dead; Whose kingdom shall have no end. And I believe in the Holy Ghost, The Lord, and Giver of Life, Who proceedeth from the Father and the Son; Who with the Father and the Son together is worshipped and glorified; Who spake by the Prophets: And I believe one Catholic and Apostolic Church: I acknowledge one Baptism for the remission of sins: And I look for the Resurrection of the dead: And the Life of the world to come. Amen.
The Athanasian Creed
The Catholick Faith is this: That we worship one God in Trinity, and Trinity in Unity; Neither confounding the Persons: nor dividing the Substance. For there is one Person of the Father, another of the Son: and another of the Holy Ghost. But the Godhead of the Father, of the Son, and of the Holy Ghost, is all one: the Glory equal, the Majesty co-eternal. Such as the Father is, such is the Son: and such is the Holy Ghost. The Father uncreate, the Son uncreate: and the Holy Ghost uncreate. The Father incomprehensible, the Son incomprehensible: and the Holy Ghost incomprehensible. The Father eternal, the Son eternal: and the Holy Ghost eternal. And yet there are not three eternals: but one eternal. As also there are not three incomprehensibles, nor three uncreated: but one uncreated and one incomprehensible. So likewise the Father is Almighty, the Son Almighty: and the Holy Ghost Almighty. And yet there are not three Almighties: but one Almighty. So the Father is God, the Son is God: and the Holy Ghost is God. And yet there are not three Gods: but one God. So likewise the Father is Lord, the Son Lord: and the Holy Ghost Lord. And yet not three Lords: but one Lord. For like as we are compelled by the Christian verity: to acknowledge every Person by himself to be God and Lord; So are we forbidden by the Catholick Religion: to say, There be three Gods or three Lords. The Father is made of none: neither created nor begotten. The Son is of the Father alone: not made nor created, but begotten. The Holy Ghost is of the Father and of the Son: neither made, nor created, nor begotten, but proceeding. So there is one Father, not three Fathers; one Son, not three Sons: one Holy Ghost, not three Holy Ghosts. And in this Trinity none is before or after other: none is greater, or less than another; But the whole three Persons are co-eternal together: and co-equal. So that in all things, as is aforesaid: the Unity in Trinity, and the Trinity in Unity is to be worshiped. Furthermore, it is necessary to everlasting salvation: that he also believe rightly the Incarnation of our Lord Jesus Christ. For the right Faith is, that we believe and confess: that our Lord Jesus Christ, the Son of God, is God and Man; God, of the Substance of the Father, begotten before the worlds: and Man, of the substance of His Mother, born in the world; Perfect God and perfect Man: of a reasonable soul and human flesh subsisting; Equal to the Father, as touching his Godhead: and inferior to the Father, as touching His Manhood; Who although He be God and Man: yet He is not two, but one Christ; One; not by conversion of the Godhead into flesh: but by taking of the Manhood into God; One altogether; not by confusion of Substance: but by unity of Person. For as the reasonable soul and flesh is one man: so God and Man is one Christ; Who suffered for our salvation: descended into hell; rose again the third day from the dead; He ascended into heaven, he sitteth on the right hand of the Father, God Almighty: from whence He shall come to judge the quick and the dead. At whose coming all men shall rise again with their bodies: and shall give an account of their own works. And they that have done good shall go into life everlasting: and they that have done evil, into everlasting fire. This is the Catholick Faith: which except a man believe faithfully, he cannot be saved.
39 Articles of Religion
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39 Articles of Religion
I. Of Faith in the Holy Trinity.
II. Of the Word or Son of God, which was made very Man.
III. Of the going down of Christ into Hell.
IV. Of the Resurrection of Christ.
V. Of the Holy Ghost.
VI. Of the Sufficiency of the Holy Scriptures for Salvation.
VII. Of the Old Testament.
VIII. Of the Creeds.
IX. Of Original or Birth-Sin.
X. Of Free Will.
XI. Of the Justification of Man.
XII. Of Good Works.
XIII. Of Works Before Justification.
XIV. Of Works of Supererogation.
XV. Of Christ alone without Sin.
XVI. Of Sin after Baptism.
XVII. Of Predestination and Election.
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.
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.
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.
XXI. Of the Authority of General Councils.
[The Twenty-first of the former Articles is omitted; because it is partly of a local and civil nature, and is provided for, as to the remaining parts of it, in other Articles.]
XXII. Of Purgatory.
The Romish Doctrine concerning Purgatory, Pardons, Worshipping and Adoration, as well of Images as of Relics, 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.
XXIII. Of Ministering in the Congregation.
It is not lawful for any man to take upon him the office of public 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 public authority given unto them in the Congregation, to call and send Ministers into the Lord’s vineyard.
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 public Prayer in the Church, or to minister the Sacraments, in a tongue not understood of the people.
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.
XXVI. Of the Unworthiness of the Ministers, which hinders not the effect of the Sacraments.
Although in the visible Church the evil be ever mingled with the good, and sometimes the evil have chief authority in the Ministration of the Word and Sacraments, yet forasmuch as they do not the same in their own name, but in Christ’s, and do minister by his commission and authority, we may use their Ministry, both in hearing the Word of God, and in receiving 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.
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.
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 it is a Sacrament of our Redemption by Christ’s death: insomuch that to such as rightly, worthily, and with faith, receive the same, the Bread which we break is a partaking of the Body of Christ; and likewise the Cup of Blessing is a partaking of the Blood of Christ.
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.
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.
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.
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.
XXXII. Of the Marriage of Priests.
Bishops, Presbyters, 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.
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.
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 diversity of countries, times, and men’s manners, so that nothing be ordained against God’s Word. Whosoever, through his private judgment, 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.
XXXV. Of the 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.
XXXVI. Of Consecration of Bishops and Ministers.
The Book of Consecration of Bishops, and Ordering of Priests and Deacons, as set forth by the General Convention of this church in 1792, 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 said Form, we decree all such to be rightly, orderly, and lawfully consecrated and ordered.
XXXVII. Of the Power of the Civil Magistrates.
The Power of the Civil Magistrate extendeth to all men, as well Clergy as Laity, in all things temporal; but hath no authority in things purely spiritual. And we hold it to be the duty of all men who are professors of the Gospel, to pay respectful obedience to the Civil Authority, regularly and legitimately constituted.
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.
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, judgment, and truth.
Resources
About the Reformed Episcopal Church
About the Order of the Deaconess
The 39 Articles of Religion
The Creeds
Come Worship with Us
Sacraments
Christ ordained two Sacraments (Baptism and Holy Communion) which should be observed by all Christians.