We
believe Sacred Scripture as interpreted by the
Church, together with the Seven Undisputed General Councils of the Whole Church,
together with doctrines believed by the Church as a whole prior to the Great
Schism of 1054, as defining the belief of the Whole Church. Every person
wishing to become a member of this Church must affirm this Faith as contained
in the articles below.
We
affirm the Holy Scriptures of the Old and New Testaments as interpreted by the
Church, as containing everything that is necessary for salvation, and as being
the rule and ultimate statement of the Faith of the Church.
We
accept the Canon of Scripture as handed down from of Old.
We
affirm the “Nicene Creed” as the principal creed of the Faith of
the Church. We also recognize the Western Baptismal Creed, commonly called the
"Apostles Creed," and the hymn commonly called the "Athanasian Creed" as representing statements of the
Nicene Faith.
We
believe that the Nicene Creed is a literal statement of the belief of the
Church and is not subject to interpretation which dismisses as merely
allegorical or merely mythological any portion thereof.
We
affirm the Seven Sacraments Baptism, Holy Eucharist, Confirmation, Holy Order,
Holy Matrimony, Penance and Holy Unction administered with the unfailing use of
the traditional outward and visible signs, and the form, matter, ministers and
intention received of old.
We
affirm the Historic three-fold ministry of Bishops, priests and deacons, and
the traditional rights and powers thereof, locally adapted in the methods of
its administration according to the needs of the nations in which the Church
resides, but historic in form, matter, ministers and intention.
We
affirm that, in accordance with Sacred Scripture and ancient Tradition, only
males may be ordained to the Diaconate, Priesthood, or Episcopate.
We
affirm the Real Presence of Our Lord in the Eucharist when the Eucharist is
performed by a validly ordained Priest of the Holy Catholic Church, with the
elements ordained by Christ, and a valid Canon of the Mass including
Christ’s Words of Institution and the Epiklesis.
We
affirm that those who receive the Sacraments unworthily do so to their
detriment, but do so without effecting the nature or efficacy of the Sacrament
itself.
We
affirm that the unworthiness of a minister of a Sacrament does not invalidate
the Sacrament, but, rather, that a Sacrament performed with the proper matter
and form, and with the intention of the Church to make such action a Sacrament,
remains valid, whether or not the minister is worthy to administer that
Sacrament.
We
affirm that marriage, conducted as a Sacrament, with the full understanding and
intention of both parties to make a marriage, is indissoluble except by death.
However, we believe that the Church may annul "marriages" which have
taken place without full understanding and intention of the parties involved,
and counsel that error be made on the side of compassion for those seeking to
make marriages after divorce.
We
affirm an openness to all of the gifts of the Holy Spirit, including the
so-called "Charismata," but finding it unscriptural to require that
anyone exercise any particular Charism to be
considered a full, believing member of this body. (I Corinthians 12:21) Those
who exercise the Charismata are welcome and encouraged to exercise their gifts
to the edification of the Church in an orderly, Biblical manner, subject to the
godly discipline of the Pastor of the Parish to which they have allegiance.
We believe in an intermediate state wherein,
after death, those who do not die in a state of grace but are destined for
salvation, will be purged of the last stains of sin. We deny that this
intermediate state is a place of torture and fear, but affirm that any pains
endured in this state are gladly embraced, as they are the pains of releasing
our earthly bondage and conforming to the Will of God in all things.
We
believe that there is a possibility that some will reject grace, no matter how
often it is offered, and these people freely choose to remain in a state of
separation from God. This state of spirit we call "Hell." It is a
freely chosen state of the damned to be damned. It is not the will of the
Father that any be lost.
We
believe that humans are truly endowed with free-will and can freely choose Life
in Christ Jesus or death through the rejection of grace.
We
believe that the Holy Scriptures are inerrant on all matters of faith and
morals.
We
believe that people are justified by faith, which is demonstrated in good works
and obedient practice. Both faith and works are necessary to the living of a
Christian life.
We
believe that there is a "cloud of witnesses," the Saints, whom we may
ask to pray for us as one would ask any other member of the Church. It is an
idolatrous practice, however, to ask Saints to give us any material or physical
blessing of their own. For, while the prayer of the righteous is very effective
(James 5:16), yet every good thing comes from the Father (James 1:17).
We
believe that the "Sacrifice of the Mass" is a "making
present" of Jesus’ One Sacrifice, once offered, forever.
Jesus’ Sacrifice is made present on the altar, and, as such, the Mass may
be spoken of as a Sacrifice. Therefore, it is appropriate that Masses be
offered for the living and the dead, making present to the Church now the One
Sacrifice once offered, and making very present the benefits of Christ’s
Holy Sacrifice to the benefit of those present at the offering.
We
believe that Mary, mother of Jesus, was truly the Theotokos,
or bearer of the Incarnation of the Second Person of the Trinity. When Mary is
called "Mother of God" we truly honor her who gave everything of herself
to secure our Salvation. However, the Theotokos is
called "Mother of God" in the sense that she bore Jesus, who was and
is the Incarnation of the Son, not in the sense that she generated, in any way,
the Godhead.
We
believe that the prayers of the Blessed Virgin are effective because of her
great and unique faith, and because she has a relationship which is unique with
God from having been the bearer of the Son. The relationship, which exists
between Jesus and His mother, is the same relationship Jesus wants to have with
all believers. Mary is unique because of her great faith, and it is this which
gives special power to her prayers, and her maternal relationship with the
Lord.
We
believe that all Bishops who have valid orders
and remain in the orthodox faith, are successors of the Apostles, and, while we
accord to the Bishop of Rome great respect, and primacy of position, we see him
as first among equals, however completely reject the Papal Claims of Universal
Jurisdiction and Infallibility.
We
believe that faithful Christian Marriage between a male and a female, free of
impediments, is the only legitimate state for sexual expression between
individuals.
We
believe that whatsoever is not repugnant to the Catholic Faith, but which aids
in belief and devotion, may be believed as pious opinion, but may not be taught
as doctrine of the Church.
We
affirm that the Eucharist is the principal service of the Church; that its
celebration is commanded by the Lord, and that it shall be the regularly
celebrated Sunday Worship whenever possible.
Copyright 1998 The
Catholic Apostolic
A Non-Profit 501(c)(3)
ESBN:
25903-060126-176170-96