The Episcopal Church is a member of the world-wide Anglican Communion, with 70 million members in 163 countries. We are a community of Christians bound together by: our belief that Holy Scripture contains the very core of all Christian faith and thought, the many ancient and modern stories that connect us to Jesus and his teachings, discovering daily God's hope and call to us through our life together.

We live out these core beliefs through: worship and parish programs reaching out to the community sharing our story with others seeking God's love together in study and prayer giving of our means and talents to the greater purpose of God's work

Our worship

In worship, we are united, acknowledging the holiness of God, to hear God's Word, to offer prayer and to celebrate God's presence among us. All are welcome to participate in our worship because it is in worship that we live out our life as a Christian family together. Scripture is the foundation of our worship. The service follows an order found in our worship book called the Book of Common Prayer, two-thirds of which is scriptural. Every worship service includes the reading of Holy Scripture from the Old and New Testaments. Many of our prayers and hymns are filled with Scripture. The Book of Common Prayer includes a occasions for times when the whole community gathers, and for individual use. The Book of Common Prayer allows everyone to participate, reminding us that each person is an important part of the worship experience, whether the service is a celebration or a solemn occasion. It is a guide book for daily Christian living. Music, both traditional and contemporary, is an integral part of uniting our prayers and scripture.

Celebrating God's Presence

In our worship service, we celebrate God with us through water, bread and wine. Our Lord Jesus Christ tells us through baptism we are united with God. The Episcopal Church believes through baptism--in any Christian denomination--we become brothers and sisters in God's family. (If you are not baptized and wish to be, you may contact the church office for more information.) Jesus shared bread and wine with his first followers and is with us today in this family meal we call Holy Communion. Through it we receive union with God and one another as we remember Christ's life, death and resurrection. Any baptized person is welcome and encouraged to share in this meal.

Our Beliefs

We believe there is One God who creates all things, redeems us from sin and death, and renews us as the Children of God. As Episcopalians we promise to follow Jesus Christ as our Savior and Lord. We believe the mission of our church is restoration of all people to unity with God and each other in Christ. We are enriched by your presence with us.

The Diocese of Texas offers an 'Anglican primer' online, and you might like to look at the sections on Scripture, tradition, and reason in the church; the Book of Common Prayer; the Sacraments; the Creeds; and 'being Episcopalian'. http://www.epicenter.org/epis.htm

Many resources about the Anglican Communion may be found at: http://anglicansonline.org/

The official site of The Episcopal Church, USA is Http://www.dfms.org

The official page of the worldwide Anglican Communion, of which The Episcopal Church is a national church, may be found at: http://www.anglicancommunion.org/site.html

The current Book of Common Prayer (for the United States and elsewhere) and its historic predecessors may be found at: http://justus.anglican.org/resources/bcp/

The beliefs of Anglicans can be considered quite diverse. The official standard is the Book of Common Prayer but some parts of that book are more clearly doctrinal than others. The Catechism of the Episcopal Church in the USA summarizes the faith in question-and-answer format.

The ecumenical creeds, both Nicene and Apostles, are used by the Anglican Communion in its worship day by day and week by week. They are ancient and universal statements of Christian faith. In addition, many Anglican churches follows ancient tradition and includes the Athanasian Creed among their statements of faith.

*************************************************************************************

The Church of England, mother church of the Anglican Communion, has had a long history. When Christianity began in England is uncertain, but it probably was not later than the early 3rd century. The church was well enough established by the 4th century to send three British bishops--of Londinium (London), Eboracum (York), and
Colonia Linum (Lincoln)--to the Council of Arles (in modern France) in 314. In the 5th century, after the Romans had withdrawn from and the Anglo-Saxons had invaded Britain, Illtud performed missionary work in Wales and Patrick in Ireland. Though isolated from continental Christianity in the 5th and 6th centuries, Christianity in the
British Isles grew due to the influence of monasticism. About 563 Columba founded an influential monastic community on the island of Iona off Scotland. In 597 a monk named Augustine went to England at the request of Pope Gregory the Great to oversee the development of English Christianity. Augustine's archbishopric at Canterbury soon became the symbolic seat of England's church. Subsequent mission work, such as that of Aidan around 634 in northern England, solidified the church's life. The early Catholic Church in England was a
distinctive fusion of Romano-British, Celtic, and Roman influences. It retained powerful centres in the monasteries and lived in tension with the medieval monarchy. The martyrdom of Thomas Becket demonstrated the church's concern to preserve its integrity over the throne in the 12th century. The writings of John Wycliffe (d. 1384)
questioned the form of the medieval church and became an early protest against Rome's control over England's church. (See Britain, Augustine of Canterbury, Saint.)

Under King Henry VIII in the 16th century the Church of England broke with the pope. Henry wished no Reformation but intended to substitute his royal authority over the English Church for that of Rome. Upon Henry's death Archbishop Thomas Cranmer began changes that allied the Church of England with the Reformation. His
Book of Common Prayer, which appeared first in 1549, revised traditional forms of worship to incorporate Protestant ideas. When Elizabeth I assumed the throne in 1558 the Reformation in England triumphed. The theologian John Jewel (1522-71) wrote that England's church had returned to ancient precedent. Richard Hooker
(1554?-1600) offered a defense of English Church order against Puritans and Catholics in England. In the 17th century Puritan opposition achieved powerful political form. But the Restoration of 1660 ended the Puritan commonwealth and began more than a century of great influence for the Church of England. Until the early
19th century it dominated England's religious life and became closely allied with the power of the throne.

The Church of England became a considerable social and spiritual force, its piety permeating English life. The church generated impressive forms of philanthropy, and clergy commonly performed the duties of civil servants. Anglican influence spread to colonial areas in India and North America. But the church's hold on English religious
life began to wane in the 18th century despite impressive reform efforts. John Wesley, Charles Simeon, John Newton, and other Evangelical clergy prompted a surge of new religious fervour. Evangelical laity such as William Wilberforce and the Clapham Sect fought slavery and encouraged social reform. In the early 19th century the Anglo-Catholic (High Church) Oxford Movement led by John Henry Newman, John Keble, and E.B. Pusey attempted a recovery of ancient liturgy and a response to social concerns. The church made impressive efforts to encompass the diversity of modern English life while retaining its traditional identity.

To cite this page:
"Anglican Communion" Encyclopædia Britannica Online.
<http://members.eb.com/bol/topic?eu=117343&sctn=2>
[Accessed September 4 2000]

.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, p¢vnæa sapk¢s, (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 horn 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 members, and drawing up their mind to
high and heavenly things, as well because it doth greatly establish and confirm their faith of eternal
Salvation to be enjoyed through Christ as because it doth fervently kindle their love towards God:
So, for curious and carnal persons, lacking the Spirit of Christ, to have continually before their eyes
the sentence of God's Predestination, is a most dangerous downfall, whereby the Devil doth thrust
them either into desperation, or into wretchlessness of most unclean living, no less perilous than
desperation.

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

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 he 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.

[This Article is received in this Church, so far as it declares the Books 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.