Containing 10 Articles and a Creedal Appendix
I. The Triune God
We confess and believe that there is but one true and living God. (Deut. 4:35, 39; 6:4; Ps. 86:10; 1 Cor. 8:4, 6; Eph. 4:6; 1 Tim. 2:5) We believe that God is the source of all things (Neh. 9:6; Rom. 11:36; 1 Cor. 8:6; 11:12b) and that He created, from nothing, all that is (Gen. 1:1; Ps. 95:4-5; 102:25; John 1:10) and that, as the creator, He is transcendent, He stands outside of both time and space and is, in nature, separate and distinct from His creation. (1 Kings 8:27, 30; 2 Kings 19:15; 2 Chr. 2:6; Ps. 90:2; Eccl. 11:5; Isa. 40:22; 55:8-9; 57:15; 66:1-2a; Jer. 23:24b)
We confess and believe God was never created or came into being, but that he has always existed from eternity past and will continue to exist for all eternity. (Gen. 1:1; Ex. 3:14; Ps. 90:2; 102:12, 25-27; Is. 43:13; John 1:3; Rev. 4:8) We believe that the nature of God is spiritual not corporeal. (1 Kings 8:10-13, 27; Is. 57:15; John 4:24) We believe that this transcendent God is omnipresent, that is imminently present simultaneously at all points of time and space, (2 Chr. 16:9; Job 34:22; Psalm 33:13; 56:8; 139:5-12, 16, 18b; Heb. 4:13; Jer. 23:24; Amos 9:2-4) and that He is omniscient, understanding all that ever was, aware of all that is, and knowing all that is to come. (1 Kings 8:39b, Psalm 44:21; 94:11; 139:2, 4, 16b-18a; Is. 66:18; Rom. 11:33) We believe that God is also omnipotent, that there never was, nor ever can be, any person, force, or thing of greater power than Him in anyway. (Ex. 8:10; 15:11; Deut. 3:24; 33:26; 2 Sam. 7:22; Ps. 86:8, 10; Jer. 10:6-7; John 10:29; Rev. 1:8)
We confess and believe that God has revealed Himself to be a Trinity of personhoods, yet in unity, substance, and essence only one God. And so we do not say that there are three gods, but only one God. And yet we do not say that God is one person who acts in three different personalities or modes, or that He reveals Himself in three different facades. We hold that God is one God who exists, simultaneously and eternally, as three persons, all three of whom are distinct and co-eternal persons of one indivisible Divine essence. (Matt. 28:19; Luke 10:16; John 1:1-18; 5:21-23; 8:19; 17:11; 2 Cor. 13:14; Phil. 2:6; 1 John 2:23; 2 John 1:19) We believe that no member of the Trinity is any less or any more divine than any other member of the Trinity.
We confess and believe that God has reveled himself to be Father, Son, and Holy Spirit, and that each person of the Trinity shares the common attributes of being divine, omniscient, omnipotent, omnipresent, transcendent, creator of all, just, merciful, feeling, loving, patient, judging, holy, good, strong, defending, and much more.
II. God the Father
We confess and believe that God the Father is the first member of the Holy Trinity, superior in position to God the Son and God the Holy Spirit, yet equal in Godhead. (John 14:28) We believe that God the Father, in conjunction with the entire Trinity, made the whole universe and all that therein is, seen and unseen, (Jer. 10:16) out of nothing, in six literal days, as the Scriptures say. (Genesis 1:1-31) We believe that God the Father, in conjunction with the entire Trinity, made a covenant with the people of Israel and gave them the Law and sent them the word of the prophets. We believe that God the Father sent God the Son into the world to redeem fallen man, and that God the Father, in union with God the Son, bestowed God the Holy Spirit upon believers in Christ. (John 7:39; 14:16-17; 15:26; Romans 8:26)
III. God the Son and Jesus Christ
We confess and believe that God the Son was eternally begotten of God the Father and is the second member of the Holy Trinity, superior in position to God the Holy Spirit, yet equal in Godhead. (John 10:30; 17:11; Phil. 2:6) We believe that in the fullness of time God the Son entered into the world in a special way by becoming incarnate of a virgin named Mary of Nazareth through the power of God the Holy Spirit, (Luke 1:26-38) and thus, while remaining truly God, the Son, as it were, took humanity into the Godhead by eternally uniting Himself in a special way with a human body in the womb of the Virgin. The Son thus becoming truly man (Matthew 4:2; Luke 2:40; John 4:6-7; Phil. 2:6-11; 1 John 4:2) in Jesus of Nazareth, remained truly God and united to the Father and the Holy Spirit. We therefore believe that the second member of the Trinity did not leave or remove Himself from the Trinity at anytime, yet we also believe that God the Son and Christ Jesus are so intimately connected after the Incarnation that to refer to both the Son and Jesus of Nazareth interchangeably is right and proper. Thus we believe that in Jesus Christ there are two natures; one divine and one human, each retaining properties particular to their nature, and yet so united together as to form one single and unified person. We therefore accept the Chalcedonain Definition of Christ (which can be found in the Creedal Appendix at the end of this page) as a valid, Scriptural, and helpful definition of the mystery of the hypostatic union.
We confess and believe that Jesus of
Nazareth is the Messiah, or Christ, promised to deliver and lead the Jewish
Nation. (Gen. 3:15; Ps. 2:2; Matthew 1:16,
20; 11:3-6; 16:16; Luke
2:11; John 11:27) We believe that while on Earth He preformed many real and
physical miracles of His own divine power, and that they are recorded
truthfully in Scripture. We believe that He, with full knowledge of what was
going to happen, let Himself truly be betrayed, beaten, and executed, as the
Gospels record. We believe that He died, was buried, descended into the place of
departed righteous souls, (Mathew 27:52-53; Romans 10:7; Eph. 4:8-10; Heb.
13:20; 1 Peter 3:19) and physically rose again in His glorified body on the
third day, according to all that is written in the Holy Bible.
We believe that He has two advents with two differing purposes; His first advent was
to proclaim the Kingdom
of God to Israel, be
rejected and thus suffer and die for the sins of all mankind, and rise again to
offer redemption to both Jews and Gentiles in His Name before His second
advent. His second coming will be to judge all mankind, (Matt. 25:31-32; Rev.
20:21) bring the Kingdom in its fullness, (Rev. 20:1-6) redeem the nation of Israel, (Rom
11:1-27) renew creation (Rom. 8:18-23;
Rev. 21:1-4), and destroy sin, death, and Satan. (Rev. 20:7–21:4) Until His
second advent we believe that He has ascended into heaven and that His glorified
human body sits at the right hand of God the Father.
IV. God the Holy Spirit
We confess and believe that that God the Holy Spirit proceeds from God the Father, and (or through) God the Son, and is the third member of the Holy Trinity, inferior in position to God the Father and God the Son, yet equal in Godhead. (John 7:39; 14:26; 15:26; 16:7) We believe that at Pentecost the Holy Spirit was given to every believer in Christ in a unique way never given to the saints of the Old Covenant. We believe that the Holy Spirit gave certain special gifts to the early church to help her formation, but that these gifts have now ceased as an ordinary tool in the Church. Such extraordinary gifts include spontaneous utterances in different languages (otherwise known as the Gift of Tongues,) the gift of healing given to individuals, and the gift of prophetic utterances among others. We believe the Holy Spirit does give gifts of comfort, protection, inspiration, sanctification, illumination, restraint, aid, peace, and many more. (John 14:16; Rom. 8:26; 2 Cor. 1:22; Eph. 1:23; 4:11; 4:30; 2 Thes. 2:13)
V. The Revelation of God
We confess and believe that God has revealed himself to man in the created order, (Ps. 19:1-4; Acts 14:17; 17:24-34; Rom. 1:19-20) but that this revelation, of itself, is not redemptive in its message. Man may know that there is a God and that he is accountable to him, but how to assuage sin he cannot learn from general, or natural, revelation. Therefore we believe that God has revealed His truth in a special, or supernatural, revelation to man, which collectively we call the Holy Bible.
We believe that the Holy Bible contains 39 books within the Old Testament, those books commonly received among Jews and Protestants as canonical, and the 27 books of the New Testament as commonly recognized by all Christians. We believe that these books in their entirety are infallible, inspired, inerrant, and God-breathed, down to every word and phrase in the original language. We believe that God so superintended the writing of each book that the words and style of each author became the very Word of God. We believe that they are entirely accurate and truthful in every matter of which they speak, including matters of faith, morals, cosmology, physical and biological science, history, and geography while at the same time truthfully recalling accurately human actions and opinions which may not be true or moral such as Jude’s opinion of I Enoch (Jude 14-15) or Abraham’s engagement in polygamy. We believe that the formation of the canon of Scripture ceased with the death of the last Apostle, and that the Revelation of Jesus Christ to the Apostle John, commonly called Revelation or the Apocalypse is the last book of the entire cannon of Holy Writ. (Ex. 24:4; 31:19, 22; 2 Kings 17:13; Mark 13:31; Luke 1:1-4; John 10:35; 17:8; 20:31; Rom. 4:23-24; 15:4; Gal. 1:12; 1 Thes. 2:13; 2 Tim. 3:16-17; Heb. 1:1-2; 1 Pet. 1:11-12, 25; 2 Pet. 1:19-21; 3:2; 1 John 1:1, 3-5; Revelation 22:6-8)
The Apocrypha or “Deutero–Canon” may be useful for its historical context/content and some parts of it may be as instructional to a degree greater than other ancient human books (such as the books of Wisdom and Sirach), but it is not the special revelation of God that the Proto-Canon is and as such it is not recognized as Scriptural or canonical by this church. Although certain portions of the Apocryphal texts, such as the Song of the Three Children, may be sung in church by the congregation or the choir in the same fashion as an ancient hymn, no part of the Apocrypha should ever be read as a scripture lesson in the public worship of the Church, or ever be used solely to establish any practice of the church or in the formation of any Christian doctrine, although it can provide support in the voice of ancient and approved witness to contested points of history in doctrinal opinion.
VI. The Angels, Satan, and the Antichrist
We confess and believe that God created the angels as perfect beings, (Col. 1:16) but like man, some fell when the angel commonly called Lucifer grew jealous and opposed God and led a celestial rebellion. (Luke 10:18; Rev. 12:7-9) The angels that remained true to God are messengers of Heaven (Luke 1:19; Heb1:7, 14) and some have a special duty to protect and defend the people of God. (Ps. 34:7; Ps. 91:11; Dan. 6:22; 12:1; Matt. 18:10; Acts 12:11; Heb. 1:14) Now called the Enemy, the Devil, Satan, or the Serpent, Lucifer was cast out and the fallen angels with him onto the earth and into a place called Hell that was prepared for them. (Isa. 14:12-15; Matt. 25:41) Along with Satan, many fallen angles, now called demons, are not yet bound to Hell as their permanent abode and go about upon the Earth to wreak evil and, if they can, to possess men. (Job 1:6-7; Matt. 4:24; Luke 11:14; 1 Pet. 5:8; Jam. 4:7) In the last days, Satan will raise up a false Christ to deceive the nations in the form of a demon possessed man commonly called the Antichrist. Although we do not deny that some institutions, people, or historical revolutions/movements may be identified as antichrists or as in the spirit of antichrist, we teach and confess that there will be a single personal Antichrist in the latter days. (Dan. 7:25; 8:25; 11:36; 2 Thess. 2:3-8; 1 Jn. 2:18; 4:3; Rev. 13:5-6)
VII. The Nature and Fall of Man with a Declaration on Human Sexuality
We confess and believe that God created man and the universe perfect and that men fell from grace due to the disobedience of a literal, historical couple called Adam and Eve in a real and physical place called the Garden of Eden. (Gen. 1:26-30; 2:7-10, 15—3:24) We believe that since Adam and Eve are the progenitors of all humanity, (Gen. 1:28; 2:20; 4:1) each human child is born with the natural bent toward sin, called concupiscence or total depravity, (Jer. 17:9; john 8:34; Rom. 5:6-8, 12; 6:6-7, 17-19; 2 Pet. 2:19) and an actual share in the guilt of the disobedience of our forefather Adam, called original sin. (Job. 14:4; 15:14; Ps. 51:5; 58:3; Isa. 48:8; Rom. 5:12-17; 1 Cor. 15:21; Eph. 2:3) Therefore every person is a sinner in need of redemption. (Rom. 3:23) As a consequence of sin, we have marred the Image of God and suffer pain, corruption, and death. Originally created perfect, because of our transgression the physical universe too suffers corruption and longs to be restored. (Gen. 3:17; Acts 3:21; Rom. 8:19-22; 2 Pet. 3:13)
We confess and believe that it is within man’s nature to seek a life-long mate. We call this estate Holy Matrimony. While some remain single throughout life, marriage is the natural state of man and it is a good and right thing in the eyes of God. (Gen. 1:27-28; 2:18; 9:1; Lev. 26:9; Ps. 127:3, 5; Matt. 19:4-6; Eph. 5:28-29) It was established in the Garden of Eden by God Himself, and later praised by Jesus Christ and the Apostle Paul. But it was established between one man and one woman in the beginning, and Christ reaffirms this pattern as the God-ordained and only pattern. (Gen. 2:23-25; Matt. 19:4-6; Eph. 5:28-29) Therefore a man may not take to himself more than one wife at a time, nor may a women take more than one man at a time for her husband. To do otherwise is polygamy and is prohibited by the New Testament. To have more than one family at the same time within the same or different households is bigamy and is prohibited by the New Testament. To have sexual relations of any kind outside of the estate of marriage is fornication and is prohibited by both Old and New Testament Scripture.
We believe that a man may not have sexual relations with another man, nor a woman with another woman. To do so is called homosexuality or bisexuality both are condemned by Scripture. (Lev. 18:22; 20:13; Rom. 1:26-27; 1 Cor. 6:9) Although to commit acts of violence against them is called vigilantism or hate crime, and is also condemned by both this church and Scripture. (Deut. 32:35; Prov. 20:22; Rom. 12:17, 19) They should be shown the love of Christ both in being truthful about their sinfulness and loving them a person formed in the Image of God.
Although men and women are created equal they have differing roles, as a result no women may be ordained to the pastorate in this church or serve as an ordained deacon within this church. This does not reflect on our view of the worth, intelligence, capability, or dignity of women, we are simply trying to follow what we believe to be God given instructions concerning order and gender. (1 Cor. 11:8-12; 14:34; 1 Tim. 2:11-14; 3:2; Titus 1:6; 1 Peter 3:1-2)
VIII. The Redemption of Man
We confess and believe that God the Father sent His Son into the world to save mankind from hell because man could never save himself. God is perfectly righteous and just and can not ignore the punishment for sin, which is eternal death, but God is also loving and merciful so He provided a way of salvation in His Son. All those who believe that He came to redeem them by paying their punishment for sin and, by faith alone, putting their trust in Him stand justified before God. We teach and believe that Christ made a full, perfect, and sufficient sacrifice and atonement for our sin and for that of the whole world. We teach and believe that good works are not necessary for salvation, but flow from the process of sanctification in the Christian’s life. We teach that it is only through faith in the work and promise of Christ that we receive the grace of redemption, not by any other means or efforts. (Gen. 3:15; John 1:12-13; 3:16; Acts 13:38; 16:31; Rom. 3:21-26; 9:15-16; Gal. 3:11-14, 22-24; Eph. 2:8-10; Tit. 3:5; 1 Pet. 1:18-19)
We believe once a man is redeemed he may, regrettably, fall into serious sin for extended periods of time, but any believer, once justified by the Blood of Christ may never lose his salvation. His redemption is held secure by the promise of God and the substitutionary merit of Christ’s death. (John 6:37, 39; 10:28; 15:3; 17:12; 18:9; Rom. 7; 11:29; Col. 1:22; 2 Tim. 4:8; 18; 1 The. 5:23; 1 Pet. 1:3-5)
IX. The Church
We confess and believe the
Church to be the Body of Christ, that is all Christians of every age, living
and dead. (Rom. 12:5; 1 Cor. 12:12, 27; Eph. 5:23) The Church is the Bride of
Christ and is made up of both Jews and Gentiles with Christ as its Head. (Col.
1:18; Eph. 1:22; 5:22-33; Rev. 19:7-9) I believe that the Church Universal is
one in Christ, although the Church Visible is sadly divided by false doctrine and pride of persons.
We teach and believe that in several ways the Church is related to Israel because both are communities of God’s People under God with God given instructions and ceremonies and the community of the Elect are spread in time throughout both bodies but we deny that the two are institutionally one. The Christian Church is not the Renewed Nation of Israel, nor is the Nation of Israel the Jewish Church. At Pentecost the Church began because during Christ’s ministry Israel as a whole rejected their Messiah; the Nation of Israel will be redeemed though, in the last days. (Matt. 16:18; Rom. 9)
We teach and confess that each local church should be independent of state governance and national interference and that each church may determine from Scripture which form of internal ecclesiastical polity they deem biblical for an association of the faithful to facilitate communication and aid from one another as servants of the same Lord. We recognize only two God given orders to which men should be ordained: the Pastorate and the Deaconate. (Acts. 6:1-7; 13:2-3; 15:36; 1 Tim. 3:1-15; 2 Tim. 2:2; Tit 1:6-8; 1 Pet. 5:1-11)
We teach and confess that the there are only two Gospel Ordinances, or Sacraments, that Christ gave to His Church. The first Sacrament is Baptism. Holy Baptism is ordained for believers in Christ to enter publicly into the church and claim the promises of salvation by showing forth their faith by immersion in water in the Name of the Holy Trinity. Baptism cannot be administered to any who know not its meaning. It is a solemn oath and symbol. (Matt. 28:19-20; Mark 16:16; Acts 2:28; 8:12; 35-39)
The second Sacrament is Communion. Holy Communion, also
called the Lord’s Supper or the Eucharist, is ordained for believers in Christ
to unite together to remember and give thanks for the death of Christ by the
taking of common bread and wine set aside for a sacred purpose to show forth
the broken Body and shed Blood of Christ and thereby renew our faith in the New
Covenant and all the benefits thereof procured by the death of Our Lord. (Matt.
26:26-30; Mark 14:22-25; Luke 22:17-20; Acts 2:42; 1 Cor. 10:16; 11:23-25) No physical
change occurs in the substance of the bread or the wine, nor is Christ's human
Body and Blood encapsulated in the substance of the elements, however there is some presence
of Christ spoken of in this symbol of our redemption and pledge of our faith
when St. Paul tells us to discern the Body rightly (I Cor. 11:27-29) and that we
participate in the Body and Blood of Christ when we take the Bread and the Cup
of Blessing (1 Cor. 10:16-21.) We do not practice Infant Communion nor Infant
Baptism for the cause that reasoning faith must be exercised to participate in
the Gospel Ordinances. (Heb. 10:10-14; Heb. 13:10) We do however christen our children in Infant Dedication as an ancient and worthy service to be maintained in thanksgiving for the child and in dedication of him or her to the service of Christ. (I Cor. 7:14, Luke 2:22-24, Matt. 19:13-15)
X. The Four Last Things and the Last Days
We confess and believe in the four last things, namely, Death, Judgment, Heaven, and Hell. We believe that after Death the soul of the Christian is ushered into the presence of the Lord for the Personal Judgment to be judged individually and receive rewards or lack of rewards based on his works. The damned soul will be judged for his works and receive the punishment thereof in Hell. After the return of Christ the Final Judgment will commend those redeemed by the Lord and separate and condemn those not found written in the Book of Life. (Proverbs 24:12; Matt. 12:36; 16:27; John 5:29; Rom. 2:6; 14:12; 1 Cor. 3:13; 2 Cor. 5:10; Eph. 6:8; Rev. 2:23; 20:12)
We believe that Heaven is a real place, not just a state of mind, and that Hell is a real place of eternal punishment. We deny the doctrines of universal salvation, meritorious purgatory, and annihilationism as unscriptural.
We confess that in the Last Days there will be a Great Tribulation for seven years upon the earth and that at the end the dead will rise and Christ will come in glory to usher in the fullness of the Kingdom, (Rev. 20:1-6) then after Satan is finally defeated there will be a New Heavens and a New Earth for all eternity. (Is. 65:17; Is. 66:22; 2 Pet. 3:13; Rev. 20:7-10; 21:1-4) Amen.
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.
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 worshiped
who spake by the Prophets.
And I believe in one holy 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
Whoever desires to be saved must, above all, hold the catholic faith.
Whoever does not keep it whole and undefiled will without doubt perish
eternally.And the catholic faith is this,
We worship one God in Trinity and Trinity in Unity, neither confusing the persons nor dividing the substance.
For the Father is one Person, the Son is another, and the Holy Spirit is another.
But the Godhead of the Father, and of the Son, and of the Holy Spirit is one: the glory equal, the majesty coeternal.
Such as the Father is, such is the Son, and such is the Holy Spirit:
The Father uncreated, the Son uncreated, the Holy Spirit uncreated;
The Father infinite, the Son infinite, the Holy Spirit infinite;
The Father eternal, the Son eternal, the Holy Spirit eternal.
And yet there are not three Eternals, but one Eternal,
Just as there are not three Uncreated or three Infinites, but one Uncreated
and one Infinite.
In the same way, the Father is almighty, the Son almighty, the Holy Spirit
And yet there are not three Almighties, but one Almighty.
So the Father is God, the Son is God, the Holy Spirit is God;
And yet there are not three Gods, but one God.
So the Father is Lord, the Son is Lord, the Holy Spirit is Lord;
And yet there are not three Lords, but one Lord.
Just as we are compelled by the Christian truth to acknowledge each distinct
person as God and Lord,
So also are we prohibited by the catholic religion to say that there are
three Gods or Lords.
The Father is not made nor created nor begotten by anyone.
The Son is neither made nor created, but begotten of the Father alone.
The Holy Spirit is of the Father and of the Son, neither made nor
created nor begotten, but proceeding.
Thus, there is one Father, not three Fathers; one Son, not three Sons; one
Holy Spirit, not three Holy Spirits.
And in this Trinity none is before or after another; none is greater or
less than another;
But the whole three persons are coeternal with each other and coequal,
so that in all things, as has been stated above, the Trinity in Unity and
Unity in Trinity is to be worshiped.
Therefore, whoever desires to be saved must think thus about the
But it is also necessary for everlasting salvation that one faithfully believe
the incarnation of our Lord Jesus Christ.
Therefore, it is the right faith that
We believe and confess that our Lord Jesus Christ, the Son of God, is at the same time both God and man.
He is God, begotten from the substance of the Father before all ages;
And He is man, born from the substance of His mother in this age:
Perfect God and perfect man, composed of a rational soul and human
equal to the Father with respect to His divinity, less than the Father with respect
to His humanity.
Although He is God and man, He is not two, but one Christ:
One, however, not by the conversion of the divinity into flesh, but by the
assumption of the humanity into God;
one altogether, not by confusion of substance, but by unity of person.
For as the rational 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,
Ascended into heaven, and is seated at the right hand of the Father, God Almighty,
from whence He will come to judge the living and the dead.
At His coming all people will rise again with their bodies and give an
account concerning their own deeds.
And those who have done good will enter into eternal life, and those who
have done evil into eternal fire.
This is the catholic faith; whoever does not believe it faithfully and
firmly cannot be saved. Amen.
Definition of the Union of the Divine and
Human Natures in the Person of
Council of Chalcedon, A.D. 451, 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 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; 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.