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Historical
Documents
of the Church

Definition of the Union of the Divine
and Human Natures in the Person of Christ

Council of Chalcedon, 451 A.D., Act V

Therefore, following the holy fathers, we all with one accord teach men to acknowledge one 
and the same Son, our Lord Jesus Christ, at once complete in Godhead and complete in 
manhood, truly God and truly man, consisting also of a reasonable soul and body; of one 
substance (homoousios) with the Father as regards his Godhead, and at the same time of 
one substance with us as regards his manhood; like us in all respects, apart from sin; as 
regards his Godhead, begotten of the Father before the ages, but yet as regards his manhood 
begotten, for us men and for our salvation, of Mary the Virgin, the God-bearer 
(Theotokos); one and the same Christ, Son, Lord, Only-begotten, recognized in two
natures, without confusion, without change, without division, without separation; the 
distinction of natures being in no way annulled by the union, but rather the characteristics 
of each nature being preserved and coming together to form one person and subsistence, 
not as parted or separated into two persons, but one and the same Son and Only-begotten
God the Word, Lord Jesus Christ; even as the prophets from earliest times spoke of him, 
and our Lord Jesus Christ himself taught us, and the creed of the Fathers has handed down 
to us.

Quicunque Vult

commonly called

The Creed of Saint Athanasius

Whosoever will be saved, before all things it is necessary that he  hold the Catholic Faith.
Which Faith except everyone do keep whole and undefiled, without doubt he shall perish everlastingly.
And the Catholic 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 they 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 they are not three Almighties, but one Almighty.

So the Father is God, the Son is God, and the Holy Ghost is God.
And yet they 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 both God and Lord,
So are we forbidden by the Catholic 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 afore, 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 
	worshipped.
He therefore that will be saved must thus think of the Trinity.

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 account for 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 Catholic Faith, which except a man believe faithfully, he cannot be saved.

Preface
The First Book of Common Prayer (1549)

There was never any thing by the wit of man so well devised, or so sure established, which 
in continuance of time hath not been corrupted: as, among other things, it may plainly 
appear by the common prayers in the Church, commonly called Divine Service: the first 
original and ground whereof, if a man would search out by the ancient fathers, he shall find, 
that the same was not ordained, but of a good purpose, and for a great advancement of 
godliness. For they so ordered the matter, that all the whole Bible (or the greatest part 
thereof) should be read over once in the year, intending thereby, that the Clergy, and 
especially such as were Ministers of the congregation, should (by often reading, and 
meditation of God's word) be stirred up to godliness themselves, and be more able to exhort 
others by wholesome doctrine, and to confute them that were adversaries to the truth. And 
further, that the people (by daily hearing of holy Scripture read in the Church) should 
continually profit more and more in the knowledge of God, and be the more inflamed with 
the love of his true religion.

But these many years passed, this godly and decent order of the ancient fathers hath been so 
altered, broken, and neglected, by planting in uncertain stories, Legends, Responds, Verses, 
vain repetitions, Commemorations, and Synodals, that commonly when any book of the 
Bible was begun, before three or four Chapters were read out, all the rest were unread. And 
in this sort the book of Isaiah was begun in Advent, and the book of Genesis in 
Septuagesima; but they were only begun, and never read through.  After a like sort were 
other books of holy Scripture used. And moreover, whereas St. Paul would have such 
language spoken to the people in the Church, as they might understand, and have profit by 
hearing the same, the Service in the Church of England (these many years) hath been read in 
Latin to the people, which they understood not; so that they have heard with their ears 
only; and their hearts, spirit, and mind, have not been edified thereby. And furthermore, 
notwithstanding that the ancient fathers had divided the Psalms into seven portions, 
whereof every one was called a nocturn, now of late time a few of them have been daily said 
(and oft repeated), and the rest utterly omitted. Moreover, the number and hardness of the 
Rules called the Pie, and the manifold changings of the service, was the cause, that to turn 
the Book only, was so hard and intricate a matter, that many times, there was more business 
to find out what should be read, than to read it when it was found out.

These inconveniences therefore considered, here is set forth such an order, whereby the 
same shall be redressed.  And for a readiness in this matter, here is drawn out a Kalendar for 
that purpose, which is plain and easy to be understood, wherein (so much as may be) the 
reading of holy Scripture is so set forth, that all things shall be done in order, without 
breaking one piece thereof from another. For this cause be cut off Anthems, Responds, 
Invitatories, and such like things, as did break the continual course of the reading of the 
Scripture.

Yet because there is no remedy, but that of necessity there must be some rules: therefore 
certain rules are here set forth, which, as they be few in number; so they be plain and easy to 
be understood. So that here you have an order for prayer (as touching the reading of the 
holy Scripture), much agreeable to the mind and purpose of the old fathers, and a great deal 
more profitable and commodious, than that which of late was used. It is more profitable, 
because here are left out many things, whereof some be untrue, some uncertain, some vain

and superstitious: and is ordained nothing to be read, but the very pure word of God, the 
holy Scriptures, or that which is evidently grounded upon the same; and that in such a 
language and order as is most easy and plain for the understanding, both of the readers and 
hearers. It is also more commodious, both for the shortness thereof, and for the plainness of 
the order, and for that the rules be few and easy. Furthermore, by this order the curates shall 
need none other books for their public service, but this book and the Bible: by the means 
whereof, the people shall not be at so great charge for books, as in time past they have been.

And where heretofore, there hath been great diversity in saying and singing in churches 
within this realm: some following Salisbury use, some Hereford use, some the use of 
Bangor, some of York, and some of Lincoln: now from henceforth, all the whole realm shall 
have but one use. And if any would judge this way more painful, because that all things 
must be read upon the book, whereas before, by reason of so often repetition, they could 
say many things by heart: if those men will weigh their labor with the profit in knowledge, 
which daily they shall obtain by reading upon the book, they will not refuse the pain, in
consideration of the great profit that shall ensue thereof.

And forasmuch as nothing can, almost, be so plainly set forth, but doubts may arise in the 
use and practicing of the same: to appease all such diversity (if any arise), and for the 
resolution of all doubts, concerning the manner how to understand, do, and execute, the 
things contained in this book: the parties that so doubt, or diversely take any thing, shall 
always resort to the Bishop of the Diocese, who by his discretion shall take order for the 
quieting and appeasing of the same; so that the same order be not contrary to any thing 
contained in this book.

Though it be appointed in the afore written preface, that all things shall be read and sung in 
the church in the English tongue, to the end that the congregation may be thereby edified: 
yet it is not meant, but when men say Matins and Evensong privately, they may say the 
same in any language that they themselves do understand. Neither that any man shall be 
bound to the saying of them, but such as from time to time, in Cathedral and Collegiate 
Churches, parish Churches, and Chapels to the same annexed, shall serve the congregation.

Articles of Religion

As established by the Bishops, the Clergy, and the Laity 
of the Protestant Episcopal Church in the United States 
of America, in Convention, on the twelfth 
day of September, in the Year of our Lord, 1801.

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.

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 actual sins of men.

III.  Of the going down of Christ into Hell.

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

IV.  Of the Resurrection of Christ.

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

V.  Of the Holy Ghost.

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

VI.  Of the Sufficiency of the Holy Scriptures for Salvation.

Holy Scripture containeth all things necessary to salvation: so that whatsoever is not read 
therein, nor may be proved thereby, 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,	The First Book of Samuel,	The Book of Esther,
Exodus,	The Second Book of Samuel,	The Book of Job,
Leviticus,	The First Book of Kings,	The Psalms,
Numbers,	The Second Book of Kings,	The Proverbs,
Deuteronomy,	The First Book of Chronicles,	Ecclesiastes or Preacher,
Joshua,	The Second Book of Chronicles,	Cantica, or Songs of Solomon,
Judges,	The First Book of Esdras,	Four Prophets the greater,
Ruth,	The Second Book of Esdras,	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 rest of the Book of Esther,
The Fourth Book of Esdras,	The Book of Wisdom,
The Book of Tobias,	Jesus the Son of Sirach,
The Book of Judith,	Baruch the Prophet,

The Song of the Three Children,	The Prayer of Manasses,
The Story of Susanna,	The First Book of Maccabees,
Of Bel and the Dragon,	The Second Book of Maccabees.

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

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.

VIII.  Of the Creeds.

The Nicene 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.

The original Article given Royal assent in 1571 and reaffirmed in 1662, was entitled, “Of 
the Three Creeds; and began as follows, “The Three Creeds, Nicene Creed, Athanasius’s 
Creed, and that which is commonly called the Apostles' Creed . . .”

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, fronhma 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.

X.  Of Free-Will.

The condition of Man after the fall of Adam is such, that he cannot turn and prepare 
himself, by his own natural strength and good works, to faith, and calling upon God.  
Wherefore we have no power to do good works pleasant and acceptable to God, without 
the grace of God by Christ preventing us, that we may have a good will, and working with 
us, when we have that good will.

XI.  Of the Justification of Man.

We are accounted righteous before God, only for the merit of our Lord and Saviour Jesus 
Christ by Faith, and not for our own works or deservings. Wherefore, that we are justified 
by Faith only, is a most wholesome Doctrine, and very full of comfort, as more largely is 
expressed in the Homily of Justification.

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 judgment; 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.

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.

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.

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.

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.

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 mem-
bers, 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.

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 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.

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.]

The original 1571, 1662 text of this Article, omitted in the version of 1801, reads as 
follows: “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.”

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 
understanded 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.

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.

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.

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 judgment be deposed.

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.

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.

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.

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, 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.

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.

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.

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.	11  Of Alms-doing.
  2  	Against Peril of Idolatry.	12  Of the Nativity of Christ.
  3  	Of repairing and keeping clean of 	13  Of the Passion of Christ.
	Churches.		14  Of the Resurrection of Christ.
  4  	Of good Works:  first of Fasting.	15  Of the worthy receiving of the Sacrament of the
  5  	Against Gluttony and Drunkenness.	      Body and Blood of Christ.
  6  	Against Excess of Apparel.	16  Of the Gifts of the Holy Ghost.
  7  	Of Prayer.		17  For the Rogation-days.
  8  	Of the Place and Time of Prayer.	18  Of the State of Matrimony.
  9  	That Common Prayers and Sacraments 	19  Of Repentance.
	ought to be ministered in a known tongue.	20  Against Idleness.
10  	Of the reverend Estimation of God’s Word.	21  Against Rebellion.

[This Article is received in this Church, so far as it declares the Book of Homilies to be an 
explication of Christian doctrine, and instructive in piety and morals. But all references to 
the constitution and laws of England are considered as inapplicable to the circumstances of 
this Church; which also suspends the order for the reading of said Homilies in churches, 
until a revision of them may be conveniently made, for the clearing of them, as well from 
obsolete words and phrases, as from the local references.]

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.

The original 1571, 1662 text of this Article reads as follows: “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 forenamed King 
Edward unto this time, or hereafter shall be consecrated or ordered according to the same
Rites; we decree all such to be rightly, orderly, and lawfully consecrated 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.

The original 1571, 1662 text of this Article reads as follows: “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 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.”

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.

The Chicago-Lambeth Quadrilateral 1886, 1888

Adopted by the House of Bishops
Chicago, 1886

We, Bishops of the Protestant Episcopal Church in the United States of America, in Council assembled as Bishops in the Church of God, do hereby solemnly declare to all whom it may 
concern, and especially to our fellow-Christians of the different Communions in this land, 
who, in their several spheres, have contended for the religion of Christ:

1.  	Our earnest desire that the Saviour’s prayer, “That we all may be one,” may, in its 
deepest and truest sense, be speedily fulfilled;

2.  	That we believe that all who have been duly baptized with water, in the name of the 
Father, and of the Son, and of the Holy Ghost, are members of the Holy Catholic Church.

3.  	That in all things of human ordering or human choice, relating to modes of worship 
and discipline, or to traditional customs, this Church is ready in the spirit of love and 
humility to forego all preferences of her own;

4.  	That this Church does not seek to absorb other Communions, but rather, co-operating 
with them on the basis of a common Faith and Order, to discountenance schism, to heal the 
wounds of the Body of Christ, and to promote the charity which is the chief of Christian 
graces and the visible manifestation of Christ to the world.

But furthermore, we do hereby affirm that the Christian unity . . . can be restored only by 
the return of all Christian communions to the principles of unity exemplified by the 
undivided Catholic Church during the first ages of its existence; which principles we believe 
to be the substantial deposit of Christian Faith and Order committed by Christ and his 
Apostles to the Church unto the end of the world, and therefore incapable of compromise 
or surrender by those who have been ordained to be its stewards and trustees for the 
common and equal benefit of all men.

As inherent parts of this sacred deposit, and therefore as essential to the restoration of unity 
among the divided branches of Christendom, we account the following, to wit:

1.  	The Holy Scriptures of the Old and New Testaments as the revealed Word of God.

2.  	The Nicene Creed as the sufficient statement of the Christian Faith.

3. 	 The two Sacraments, — Baptism and the Supper of the Lord, — ministered with 
unfailing use of Christ’s words of institution and of the elements ordained by Him.

4. 	 The Historic Episcopate, locally adapted in the methods of its administration to the 
varying needs of the nations and peoples called of God into the unity of His Church.

Furthermore, Deeply grieved by the sad divisions which affect the Christian Church in 
our own land, we hereby declare our desire and readiness, so soon as there shall be any 
authorized response to this Declaration, to enter into brotherly conference with all or any
Christian Bodies seeking the restoration of the organic unity of the Church, with a view to 
the earnest study of the conditions under which so priceless a blessing might happily be 
brought to pass.

Note:  While the above form of the Quadrilateral was adopted by the House of Bishops, it was not 
enacted by the House of Deputies, but rather incorporated in a general plan referred for study and action 
to a newly created Joint Commission on Christian Reunion.

Lambeth Conference of 1888
Resolution 11

That, in the opinion of this Conference, the following Articles supply a basis on which 
approach may be by God’s blessing made towards Home Reunion:

(a)  The Holy Scriptures of the Old and New Testament, as “containing all things 
necessary to salvation,” and as being the rule and ultimate standard of faith.

(b)  The Apostles’ Creed, as the Baptismal Symbol; and the Nicene Creed, as the sufficient 
statement of the Christian faith.

(c)  The two Sacraments ordained by Christ Himself — Baptism and the Supper of the Lord 
— ministered with unfailing use of Christ’s words of Institution, and of the elements 
ordained by Him.

(d)  The Historic Episcopate, locally adapted in the methods of its administration to the 
varying needs of the nations and peoples called of God into the Unity of His Church.

Tables for
Finding
Holy Days

Tables and Rules for Finding 
the Date of Easter Day

Rules for Finding the Date of Easter Day

Easter Day is always the Sunday after the full moon that occurs on or after the spring 
equinox on March 21, a date which is fixed in accordance with an ancient ecclesiastical computation, and which does not always correspond to the astronomical equinox. This full 
moon may happen on any date between March 21 and April 18 inclusive. If the full moon
falls on a Sunday, Easter Day is the Sunday following. But Easter Day cannot be earlier 
than March 22 or later than April 25.

To find the date of Easter Day in any particular year, it is necessary to have two points of 
reference — the Golden Number and the Sunday Letter for that year.

1.  The Golden Number indicates the date of the full moon on or after the spring equinox of March 21, according to a nineteen-year cycle. These Numbers are prefixed in the Calendar 
to the days of the month from March 22 to April 18 inclusive. In the present Calendar they 
are applicable from A.D. 1900 to A.D. 2099, after which they will change.

2.  The Sunday Letter identifies the days of the year when Sundays occur. After every date in 
the Calendar a letter appears — from A to g. Thus, if January 1 is a Sunday, the Sunday 
Letter for the year is A, and every date in the Calendar marked by A is a Sunday. If January 
2 is a Sunday, then every date marked with b is a Sunday, and so on through the seven letters.

In Leap Years, however, the Sunday Letter changes on the first day of March. In such years, 
when A is the Sunday Letter, this applies only to Sundays in January and February, and g is 
the Sunday Letter for the rest of the year. Or if d is the Sunday Letter, then c is the Sunday 
Letter on and after March 1.

To Find the Golden Number

The Golden Number of any year is calculated as follows: Take the number of the year, add 
1, and then divide the sum by 19.  The remainder, if any, is the Golden Number. If nothing remains, then 19 is the Golden Number.

To Find the Sunday Letter

The following Table provides ready reference to the Sunday Letter of any year between  A.D. 
1900 and  A.D. 2099. It will be found on the line of the hundredth year above the column 
that contains the remaining digits of the year. But in Leap Years the Letter above the 
number marked with an asterisk is the Sunday Letter for January and February, and the
Letter over the number not so marked is the Sunday Letter for the rest of the year.

Hundred 
Years:  1900 	  	 g	 f	 e	 d	 c	 b	 A

2000:		 b	 A	 g	 f	 e	 d	 c	  b

Years in 	00*	00	01	02	03	04*	04	05
excess of 		06	07	08*	08	09	10	11
Hundreds:		12*	12	13	14	15	16*	16
			17	18	19	20*	20	21	22
			23	24*	24	25	26	27	28*
			28	29	30	31	32*	32	33
			34	35	36*	36	37	38	39
			40*	40	41	42	43	44*	44
			45	46	47	48*	48	49	50
			51	52*	52	53	54	55	56*
			56	57	58	59	60*	60	61
			62	63	64*	64	65	66	67
			68*	68	69	70	71	72*	72
			73	74	75	76*	76	77	78
			79	80*	80	81	82	83	84*
			84	85	86	87	88*	88	89
			90	91	92*	92	93	94	95
			96*	96	97	98	99

To Find Easter Day

When one has both the Golden Number and the Sunday Letter for any particular year, then 
the date of Easter Day may be found in the Calendar, pages 21 and 22, as follows:

1.  The Golden Number prefixed to a day in the month of March or of April in the Calendar 
marks the date of the full moon in that year.

2.  Easter Day will be the next date bearing the Sunday Letter of that year. But when the 
Golden Number of a given year and the Sunday Letter of that year occur on the same date, 
then Easter day is one week later. (For example, if the Golden Number is 19 — which 
appears in the Calendar prefixed to March 27 — and the Sunday Letter is d, then Easter Day 
in that year will fall on March 29. If the Golden Number is 10 and the Sunday Letter is A, 
then Easter Day will fall on April 9. But if the Golden Number is 19 and the Sunday Letter 
is b, then Easter Day will be one week later, namely April 3.)

A Table to Find Easter Day

Golden 
Number	Year	Easter Day	Year	Easter Day	Year	Easter Day

  1	1900	April 15	1938	April 17	1976*	April 18
  2	1901	April 7	1939	April 9	1977	April 10
  3	1902	March 30	1940*	March 24	1978	March 26
  4	1903	April 12	1941	April 13	1979	April 15
  5	1904*	April 3	1942	April 5	1980*	April 6
  6	1905	April 23	1943	April 25	1981	April 19
  7	1906	April 15	1944*	April 9	1982	April 11
  8	1907	March 31	1945	April 1	1983	April 3
  9	1908*	April 19	1946	April 21	1984*	April 22
10	1909	April 11	1947	April 6	1985	April 7
11	1910	March 27	1948*	March 28	1986	March 30
12	1911	April 16	1949	April 17	1987	April 19
13	1912*	April 7	1950	April 9	1988*	April 3
14	1913	March 23	1951	March 25	1989	March 26
15	1914	April 12	1952*	April 13	1990	April 15
16	1915	April 4	1953	April 5	1991	March 31
17	1916*	April 23	1954	April 18	1992*	April 19
18	1917	April 8	1955	April 10	1993	April 11
19	1918	March 31	1956*	April 1	1994	April 3

  1	1919	April 20	1957	April 21	1995	April 16
  2	1920*	April 4	1958	April 6	1996*	April 7
  3	1921	March 27	1959	March 29	1997	March 30
  4	1922	April 16	1960*	April 17	1998	April 12
  5	1923	April 1 	1961	April 2	1999	April 4
  6	1924*	April 20	1962	April 22	2000*	April 23
  7	1925	April 12	1963	April 14	2001	April 15
  8	1926	April 4	1964*	March 29	2002	March 31
  9	1927	April 17	1965	April 18	2003	April 20
10	1928*	April 8	1966	April 10	2004*	April 11
11	1929	March 31	1967	March 26	2005	March 27
12	1930	April 20	1968*	April 14	2006	April 16
13	1931	April 5	1969	April 6	2007	April 8
14	1932*	March 27	1970	March 29	2008*	March 23
15	1933	April 16	1971	April 11	2009	April 12
16	1934	April 1	1972*	April 2	2010	April 4
17	1935	April 21	1973	April 22	2011	April 24
18	1936*	April 12	1974	April 14	2012*	April 8
19	1937	March 28	1975	March 30	2013	March 31

A Table to Find Easter Day

Golden 
Number	Year	Easter Day	Year	Easter Day

  1	2014	April 20	2052*	April 21
  2	2015	April 5	2053	April 6
  3	2016*	March 27	2054	March 29
  4	2017	April 16	2055	April 18
  5	2018	April 1	2056*	April 2
  6	2019	April 21	2057	April 22
  7	2020*	April 12	2058	April 14
  8	2021	April 4	2059	March 30
  9	2022	April 17	2060*	April 18
10	2023	April 9	2061	April 10
11	2024*	March 31	2062	March 26
12	2025	April 20	2063	April 15
13	2026	April 5	2064*	April 6
14	2027	March 28	2065	March 29
15	2028*	April 16 	2066	April 11
16	2029	April 1 	2067	April 3
17	2030	April 21	2068*	April 22
18	2031	April 13	2069	April 14
19	2032*	March 28	2070	March 30

  1	2033	April 17	2071	April 19
  2	2034	April 9	2072*	April 10
  3	2035	March 25	2073	March 26
  4	2036*	April 13	2074	April 15
  5	2037	April 5	2075	April 7
  6	2038	April 25	2076*	April 19
  7	2039	April 10	2077	April 11
  8	2040*	April 1	2078	April 3
  9	2041	April 21	2079	April 23
10	2042	April 6	2080*	April 7
11	2043	March 29	2081	March 30
12	2044*	April 17	2082	April 19
13	2045	April 9	2083	April 4
14	2046	March 25	2084*	March 26
15	2047	April 14	2085	April 15
16	2048*	April 5	2086	March 31
17	2049	April 18	2087	April 20	* The years marked
18	2050	April 10	2088*	April 11	   with an asterisk
19	2051	April 2	2089	April 3	   are Leap Years.

A Table to Find Movable Feasts and Holy Days

	Sundays				Numbered 
Easter 	after	 Ash	Ascension		Proper of	Advent
Day 	Epiphany* 	Wednesday†	Day	Pentecost	2 Pentecost‡	Sunday

March 22	4	Feb. 4	April 30	May 10	#3	November 29
March 23	4	Feb. 5	May 1  	May 11	#3	November 30
March 24	5	Feb. 6 	May 2 	May 12	#3	December 1
March 25	5	Feb. 7 	May 3  	May 13	#3	December 2
March 26	5	Feb. 8 	May 4 	May 14 	#3	December 3
March 27	5	Feb. 9 	May 5 	May 15	#4	November 27
March 28	5	Feb. 10 	May 6 	May 16 	#4	November 28
March 29	5	Feb. 11	May 7 	May 17	#4	November 29
March 30	5	Feb. 12	May 8 	May 18	#4	November 30
March 31	5	Feb. 13 	May 9 	May 19	#4	December 1

April 1	6	Feb. 14 	May 10	May 20	#4	December 2
April 2 	6	Feb. 15 	May 11 	May 21	#5	December 3
April 3 	6	Feb. 16	May 12 	May 22 	#5	November 27
April 4 	6	Feb. 17	May 13 	May 23 	#5	November 28
April 5	6	Feb. 18	May 14 	May 24 	#5	November 29
April 6 	6	Feb. 19 	May 15 	May 25	#5	November 30
April 7	6	Feb. 20	May 16 	May 26	#5	December 1

*  In Leap Years, the number of Sundays after Epiphany will be the same as if Easter Day were one
day later than in the above Table.

†  In Leap Years, the date of Ash Wednesday will be one day later in the month of February than in the
above Table.

‡  Indicates the numbered Proper to be used on the Sunday after Trinity Sunday.  Subsequently, the
Propers are used consecutively.

	Sundays				Numbered 
Easter 	after	 Ash	Ascension		Proper of	Advent
Day 	Epiphany* 	Wednesday†	Day	Pentecost	2 Pentecost‡	Sunday

April 8 	7	Feb. 21 	May 17 	May 27 	#5	December 2
April 9 	7	Feb. 22	May 18 	May 28	#5	December 3
April 10	7	Feb. 23 	May 19 	May 29 	#6	November 27
April 11	7	Feb. 24 	May 20 	May 30	#6	November 28
April 12	7	Feb. 25 	May 21 	May 31	#6	November 29
April 13	7	Feb. 26 	May 22 	June 1	#6	November 30
April 14	7	Feb. 27	May 23	June 2	#6	December 1
April 15	8	Feb. 28 	May 24 	June 3	#6	December 2
April 16	8	March 1	May 25 	June 4 	#6	December 3
April 17	8	March 2	May 26 	June 5 	#7	November 27
April 18	8	March 3 	May 27 	June 6	#7	November 28
April 19	8	March 4	May 28 	June 7	#7	November 29
April 20	8	March 5	May 29 	June 8 	#7	November 30
April 21	8	March 6	May 30 	June 9	#7	December 1
April 22	9	March 7	May 31 	June 10	#7	December 2
April 23	9	March 8	June 1 	June 11	#7	December 3
April 24	9	March 9	June 2 	June 12	#8	November 27
April 25	9	March 10	June 3 	June 13	#8	November 28

*  In Leap Years, the number of Sundays after Epiphany will be the same as if Easter Day were one
day later than in the above Table.

†  In Leap Years, the date of Ash Wednesday will be one day later in the month of February than in the
above Table.

‡  Indicates the numbered Proper to be used on the Sunday after Trinity Sunday.  Subsequently, the
Propers are used consecutively.