The Belgic Confession

The oldest of the doctrinal standards of the Christian Reformed Church is

the Confession of Faith, popularly known as the Belgic Confession, following

the seventeenth-century Latin designation "Confessio Belgica." "Belgica"

referred to the whole of the Netherlands, both north and south, which today is

divided into the Netherlands and Belgium. The confession's chief author was

Guido de Bres, a preacher of the Reformed churches of the Netherlands, who

died a martyr to the faith in the year 1567. During the sixteenth century the

churches in this country were exposed to the most terrible persecution by the

Roman Catholic government. To protest against this cruel oppression, and to

prove to the persecutors that the adherents of the Reformed faith were not

rebels, as was laid to their charge, but law-abiding citizens who professed

the true Christian doctrine according to the Holy Scriptures, de Bres prepared

this confession in the year 1561. In the following year a copy was sent to

King Philip II, together with an address in which the petitioners declared

that they were ready to obey the government in all lawful things, but that

they would "offer their backs to stripes, their tongues to knives, their

mouths to gags, and their whole bodies to the fire," rather than deny the

truth expressed in this confession.

Although the immediate purpose of securing freedom from persecution was

not attained, and de Bres himself fell as one of the many thousands who sealed

their faith with their lives, his work has endured and will continue to

endure. In its composition the author availed himself to some extent of a

confession of the Reformed churches in France, written chiefly by John Calvin,

published two years earlier. The work of de Bres, however, is not a mere

revision of Calvin's work, but an independent composition. In 1566 the text of

this confession was revised at a synod held at Antwerp. In the Netherlands it

was at once gladly received by the churches, and it was adopted by national

synods held during the last three decades of the sixteenth century. The text,

not the contents, was revised again at the Synod of Dort in 1618-19 and

adopted as one of the doctrinal standards to which all officebearers in the

Reformed churches were required to subscribe. The confession stands as one of

the best symbolical statements of Reformed doctrine. The translation presented

here is based on the French text of 1619 and was adopted by the Synod of 1985

of the Christian Reformed Church.

Article 1: The Only God

We all believe in our hearts

and confess with our mouths

that there is a single

and simple

spiritual being,

whom we call God—

eternal,

incomprehensible,

invisible,

unchangeable,

infinite,

almighty;

completely wise,

just,

and good,

and the overflowing source

of all good.

Article 2: The Means by Which We Know God

We know him by two means:

First, by the creation, preservation, and government

of the universe,

since that universe is before our eyes

like a beautiful book

in which all creatures,

great and small,

are as letters

to make us ponder

the invisible things of God:

his eternal power

and his divinity,

as the apostle Paul says in Romans 1:20.

All these things are enough to convict men

and to leave them without excuse.

Second, he makes himself known to us more openly

by his holy and divine Word,

as much as we need in this life,

for his glory

and for the salvation of his own.

Article 3: The Written Word of God

We confess that this Word of God

was not sent nor delivered by the will of men,

but that holy men of God spoke,

being moved by the Holy Spirit,

as Peter says.^1

Afterwards our God—

because of the special care he has

for us and our salvation—

commanded his servants,

the prophets and apostles,

to commit this revealed Word to writing.

He himself wrote

with his own finger

the two tables of the law.

Therefore we call such writings

holy and divine Scriptures.

^1 2 Pet. 1:21

Article 4: The Canonical Books

We include in the Holy Scripture the two volumes

of the Old and New Testaments.

They are canonical books

with which there can be no quarrel at all.

In the church of God the list is as follows:

In the Old Testament,

the five books of Moses—

Genesis, Exodus, Leviticus, Numbers, Deuteronomy;

the books of Joshua, Judges, and Ruth;

the two books of Samuel, and two of Kings;

the two books of Chronicles, called Paralipomenon;

the first book of Ezra; Nehemiah, Esther, Job;

the Psalms of David;

the three books of Solomon—

Proverbs, Ecclesiastes, and the Song;

the four major prophets—

Isaiah, Jeremiah, Ezekiel, Daniel;

and then the other twelve minor prophets—

Hosea, Joel, Amos, Obadiah,

Jonah, Micah, Nahum, Habakkuk,

Zephaniah, Haggai, Zechariah, Malachi.

In the New Testament,

the four gospels—

Matthew, Mark, Luke, and John;

the Acts of the Apostles;

the fourteen letters of Paul—

to the Romans;

the two letters to the Corinthians;

to the Galatians, Ephesians, Philippians, and Colossians;

the two letters to the Thessalonians;

the two letters to Timothy;

to Titus, Philemon, and to the Hebrews;

the seven letters of the other apostles—

one of James;

two of Peter;

three of John;

one of Jude;

and the Revelation of the apostle John.

Article 5: The Authority of Scripture

We receive all these books

and these only

as holy and canonical,

for the regulating, founding, and establishing

of our faith.

And we believe

without a doubt

all things contained in them—

not so much because the church

receives and approves them as such

but above all because the Holy Spirit

testifies in our hearts

that they are from God,

and also because they

prove themselves

to be from God.

For even the blind themselves are able to see

that the things predicted in them

do happen.

Article 6: The Difference Between Canonical and Apocryphal Books

We distinguish between these holy books

and the apocryphal ones,

which are the third and fourth books of Esdras;

the books of Tobit, Judith, Wisdom, Jesus Sirach, Baruch;

what was added to the Story of Esther;

the Song of the Three Children in the Furnace;

the Story of Susannah;

the Story of Bell and the Dragon;

the Prayer of Manasseh;

and the two books of Maccabees.

The church may certainly read these books

and learn from them

as far as they agree with the canonical books.

But they do not have such power and virtue

that one could confirm

from their testimony

any point of faith or of the Christian religion.

Much less can they detract

from the authority

of the other holy books.

Article 7: The Sufficiency of Scripture

We believe

that this Holy Scripture contains

the will of God completely

and that everything one must believe

to be saved

is sufficiently taught in it.

For since the entire manner of service

which God requires of us

is described in it at great length,

no one—

even an apostle

or an angel from heaven,

as Paul says—^2

ought to teach other than

what the Holy Scriptures have

already taught us.

For since it is forbidden

to add to or subtract from the Word of God,^3

this plainly demonstrates

that the teaching is perfect

and complete in all respects.

Therefore we must not consider human writings—

no matter how holy their authors may have been—

equal to the divine writings;

nor may we put custom,

nor the majority,

nor age,

nor the passage of time or persons,

nor councils, decrees, or official decisions

above the truth of God,

for truth is above everything else.

For all human beings are liars by nature

and more vain than vanity itself.

Therefore we reject with all our hearts

everything that does not agree

with this infallible rule,

as we are taught to do by the apostles

when they say,

"Test the spirits

to see if they are of God,"^4

and also,

"If anyone comes to you

and does not bring this teaching,

do not receive him

into your house."^5

^2 Gal. 1:8

^3 Deut. 12:32; Rev. 22:18-19

^4 1 John 4:1

^5 2 John 10

Article 8: The Trinity

In keeping with this truth and Word of God

we believe in one God,

who is one single essence,

in whom there are three persons,

really, truly, and eternally distinct

according to their incommunicable properties—

namely,

Father,

Son,

and Holy Spirit.

The Father

is the cause,

origin,

and source of all things,

visible as well as invisible.

The Son

is the Word,

the Wisdom,

and the image

of the Father.

The Holy Spirit

is the eternal power

and might,

proceeding from the Father and the Son.

Nevertheless,

this distinction does not divide God into three,

since Scripture teaches us

that the Father, the Son, and the Holy Spirit

each has his own subsistence

distinguished by characteristics—

yet in such a way

that these three persons are

only one God.

It is evident then

that the Father is not the Son

and that the Son is not the Father,

and that likewise the Holy Spirit is

neither the Father nor the Son.

Nevertheless,

these persons,

thus distinct,

are neither divided

nor fused or mixed together.

For the Father did not take on flesh,

nor did the Spirit,

but only the Son.

The Father was never

without his Son,

nor without his Holy Spirit,

since all these are equal from eternity,

in one and the same essence.

There is neither a first nor a last,

for all three are one

in truth and power,

in goodness and mercy.

Article 9: The Scriptural Witness on the Trinity

All these things we know

from the testimonies of Holy Scripture

as well as from the effects of the persons,

especially from those we feel within ourselves.

The testimonies of the Holy Scriptures,

which teach us to believe in this Holy Trinity,

are written in many places of the Old Testament,

which need not be enumerated

but only chosen with discretion.

In the book of Genesis God says,

"Let us make man in our image,

according to our likeness."

So "God created man in his own image"—

indeed, "male and female he created them."^6

"Behold, man has become like one of us."^7

It appears from this

that there is a plurality of persons

within the Deity,

when he says,

"Let us make man in our image"—

and afterwards he indicates the unity

when he says,

"God created."

It is true that he does not say here

how many persons there are—

but what is somewhat obscure to us

in the Old Testament

is very clear in the New.

For when our Lord was baptized in the Jordan,

the voice of the Father was heard saying,

"This is my dear Son";^8

the Son was seen in the water;

and the Holy Spirit appeared in the form of a dove.

So, in the baptism of all believers

this form was prescribed by Christ:

"Baptize all people in the name

of the Father,

and of the Son,

and of the Holy Spirit."^9

In the Gospel according to Luke

the angel Gabriel says to Mary,

the mother of our Lord:

"The Holy Spirit will come upon you,

and the power of the Most High will overshadow you;

and therefore that holy one to be born of you

shall be called the Son of God."^10

And in another place it says:

"The grace of our Lord Jesus Christ,

and the love of God,

and the fellowship of the Holy Spirit

be with you."^11

"There are three who bear witness in heaven—

the Father, the Word, and the Holy Spirit—

and these three are one."^12

In all these passages we are fully taught

that there are three persons

in the one and only divine essence.

And although this doctrine surpasses human understanding,

we nevertheless believe it now,

through the Word,

waiting to know and enjoy it fully

in heaven.

Furthermore,

we must note the particular works and activities

of these three persons in relation to us.

The Father is called our Creator,

by reason of his power.

The Son is our Savior and Redeemer,

by his blood.

The Holy Spirit is our Sanctifier,

by his living in our hearts.

This doctrine of the holy Trinity

has always been maintained in the true church,

from the time of the apostles until the present,

against Jews, Muslims, and certain false Christians and heretics,

such as Marcion, Mani,

Praxeas, Sabellius, Paul of Samosata, Arius,

and others like them,

who were rightly condemned by the holy fathers.

And so,

in this matter we willingly accept

the three ecumenical creeds—

the Apostles', Nicene, and Athanasian—

as well as what the ancient fathers decided

in agreement with them.

^6 Gen. 1:26-27

^7 Gen. 3:22

^8 Matt. 3:17

^9 Matt. 28:19

^10 Luke 1:35

^11 2 Cor. 13:14

^12 1 John 5:7 (KJV)

Article 10: The Deity of Christ

We believe that Jesus Christ,

according to his divine nature,

is the only Son of God—

eternally begotten,

not made nor created,

for then he would be a creature.

He is one in essence with the Father;

coeternal;

the exact image of the person of the Father

and the "reflection of his glory,"^13

being in all things like him.

He is the Son of God

not only from the time he assumed our nature

but from all eternity,

as the following testimonies teach us

when they are taken together.

Moses says that God "created the world";^14

and John says that "all things were created by the Word,"^15

which he calls God.

The apostle says that "God made the world by his Son."^16

He also says that "God created all things by Jesus Christ."^17

And so it must follow

that he who is called God, the Word, the Son, and Jesus Christ

already existed when all things were created by him.

Therefore the prophet Micah says

that his origin is "from ancient times,

from eternity."^18

And the apostle says

that he has "neither beginning of days

nor end of life."^19

So then,

he is the true eternal God,

the Almighty,

whom we invoke,

worship,

and serve.

^13 Col. 1:15; Heb. 1:3

^14 Gen. 1:1

^15 John 1:3

^16 Heb. 1:2

^17 Col. 1:16

^18 Mic. 5:2

^19 Heb. 7:3

Article 11: The Deity of the Holy Spirit

We believe and confess also

that the Holy Spirit proceeds eternally

from the Father and the Son—

neither made,

nor created,

nor begotten,

but only proceeding

from the two of them.

In regard to order,

he is the third person of the Trinity—

of one and the same essence,

and majesty,

and glory,

with the Father and the Son.

He is true and eternal God,

as the Holy Scriptures teach us.

Article 12: The Creation of All Things

We believe that the Father

created heaven and earth and all other creatures

from nothing,

when it seemed good to him,

by his Word—

that is to say,

by his Son.

He has given all creatures

their being, form, and appearance,

and their various functions

for serving their Creator.

Even now

he also sustains and governs them all,

according to his eternal providence,

and by his infinite power,

that they may serve man,

in order that man may serve God.

He has also created the angels good,

that they might be his messengers

and serve his elect.

Some of them have fallen

from the excellence in which God created them

into eternal perdition;

and the others have persisted and remained

in their orginal state,

by the grace of God.

The devils and evil spirits are so corrupt

that they are enemies of God

and of everything good.

They lie in wait for the church

and every member of it

like thieves,

with all their power,

to destroy and spoil everything

by their deceptions.

So then,

by their own wickedness

they are condemned to everlasting damnation,

daily awaiting their torments.

For that reason

we detest the error of the Sadducees,

who deny that there are spirits and angels,

and also the error of the Manicheans,

who say that the devils originated by themselves,

being evil by nature,

without having been corrupted.

Article 13: The Doctrine of God's Providence

We believe that this good God,

after he created all things,

did not abandon them to chance or fortune

but leads and governs them

according to his holy will,

in such a way that nothing happens in this world

without his orderly arrangement.

Yet God is not the author of,

nor can he be charged with,

the sin that occurs.

For his power and goodness

are so great and incomprehensible

that he arranges and does his work very well and justly

even when the devils and wicked men act unjustly.

We do not wish to inquire

with undue curiosity

into what he does that surpasses human understanding

and is beyond our ability to comprehend.

But in all humility and reverence

we adore the just judgments of God,

which are hidden from us,

being content to be Christ's disciples,

so as to learn only what he shows us in his Word,

without going beyond those limits.

This doctrine gives us unspeakable comfort

since it teaches us

that nothing can happen to us by chance

but only by the arrangement of our gracious

heavenly Father.

He watches over us with fatherly care,

keeping all creatures under his control,

so that not one of the hairs on our heads

(for they are all numbered)

nor even a little bird

can fall to the ground^20

without the will of our Father.

In this thought we rest,

knowing that he holds in check

the devils and all our enemies,

who cannot hurt us

without his permission and will.

For that reason we reject

the damnable error of the Epicureans,

who say that God involves himself in nothing

and leaves everything to chance.

^20 Matt. 10:29-30

Article 14: The Creation and Fall of Man

We believe

that God created man from the dust of the earth

and made and formed him in his image and likeness—

good, just, and holy;

able by his own will to conform

in all things

to the will of God.

But when he was in honor

he did not understand it^21

and did not recognize his excellence.

But he subjected himself willingly to sin

and consequently to death and the curse,

lending his ear to the word of the devil.

For he transgressed the commandment of life,

which he had received,

and by his sin he separated himself from God,

who was his true life,

having corrupted his entire nature.

So he made himself guilty

and subject to physical and spiritual death,

having become wicked,

perverse,

and corrupt in all his ways.

He lost all his excellent gifts

which he had received from God,

and he retained none of them

except for small traces

which are enough to make him

inexcusable.

Moreover, all the light in us is turned to darkness,

as the Scripture teaches us:

"The light shone in the darkness,

and the darkness did not receive it."^22

Here John calls men "darkness."

Therefore we reject everything taught to the contrary

concerning man's free will,

since man is nothing but the slave of sin

and cannot do a thing

unless it is "given him from heaven."^23

For who can boast of being able

to do anything good by himself,

since Christ says,

"No one can come to me

unless my Father who sent me

draws him"?^24

Who can glory in his own will

when he understands that "the mind of the flesh

is enmity against God"?^25

Who can speak of his own knowledge

in view of the fact that "the natural man

does not understand the things of the Spirit of God"?^26

In short,

who can produce a single thought,

since he knows that we are "not able to think a thing"

about ourselves,

by ourselves,

but that "our ability is from God"?^27

And therefore,

what the apostle says

ought rightly to stand fixed and firm:

"God works within us both to will and to do

according to his good pleasure."^28

For there is no understanding nor will

conforming to God's understanding and will

apart from Christ's involvement,

as he teaches us when he says,

"Without me you can do nothing."^29

^21 Ps. 49:20

^22 John 1:5

^23 John 3:27

^24 John 6:44

^25 Rom. 8:7

^26 1 Cor. 2:14

^27 2 Cor. 3:5

^28 Phil. 2:13

^29 John 15:5

Article 15: The Doctrine of Original Sin

We believe

that by the disobedience of Adam

original sin has been spread

through the whole human race.

It is a corruption of all nature—

an inherited depravity which even infects small infants

in their mother's womb,

and the root which produces in man

every sort of sin.

It is therefore so vile and enormous in God's sight

that it is enough to condemn the human race,

and it is not abolished

or wholly uprooted

even by baptism,

seeing that sin constantly boils forth

as though from a contaminated spring.

Nevertheless,

it is not imputed to God's children

for their condemnation

but is forgiven

by his grace and mercy—

not to put them to sleep

but so that the awareness of this corruption

might often make believers groan

as they long to be set free

from the "body of this death."^30

Therefore we reject the error of the Pelagians

who say that this sin is nothing else than a matter of imitation.

^30 Rom. 7:24

Article 16: The Doctrine of Election

We believe that—

all Adam's descendants having thus fallen

into perdition and ruin

by the sin of the first man—

God showed himself to be as he is:

merciful and just.

He is merciful

in withdrawing and saving from this perdition those whom he,

in his eternal and unchangeable counsel,

has elected and chosen in Jesus Christ our Lord

by his pure goodness,

without any consideration of their works.

He is just

in leaving the others in their ruin and fall

into which they plunged themselves.

Article 17: The Recovery of Fallen Man

We believe that our good God,

by his marvelous wisdom and goodness,

seeing that man had plunged himself in this manner

into both physical and spiritual death

and made himself completely miserable,

set out to find him,

though man,

trembling all over,

was fleeing from him.

And he comforted him,

promising to give him his Son,

"born of a woman,"^31

to crush the head of the serpent,^32

and to make him blessed.

^31 Gal. 4:4

^32 Gen. 3:15

Article 18: The Incarnation

So then we confess

that God fulfilled the promise

which he had made to the early fathers

by the mouth of his holy prophets

when he sent his only and eternal Son

into the world

at the time set by him.

The Son took the "form of a servant"

and was made in the "likeness of man,"^33

truly assuming a real human nature,

with all its weaknesses,

except for sin;

being conceived in the womb of the blessed virgin Mary

by the power of the Holy Spirit,

without male participation.

And he not only assumed human nature

as far as the body is concerned

but also a real human soul,

in order that he might be a real human being.

For since the soul had been lost as well as the body

he had to assume them both

to save them both together.

Therefore we confess,

against the heresy of the Anabaptists

who deny that Christ assumed human flesh from his mother,

that he "shared the very flesh and blood of children";^34

that he is "fruit of the loins of David" according to the flesh;^35

"born of the seed of David" according to the flesh;^36

"fruit of the womb of the virgin Mary";^37

"born of a woman";^38

"the seed of David";^39

"a shoot from the root of Jesse";^40

"the offspring of Judah,"^41

having descended from the Jews according to the flesh;

"from the seed of Abraham"—

for he "assumed Abraham's seed"

and was "made like his brothers

except for sin."^42

In this way he is truly our Immanuel—

that is: "God with us."^43

^33 Phil. 2:7

^34 Heb. 2:14

^35 Acts 2:30

^36 Rom. 1:3

^37 Luke 1:42

^38 Gal. 4:4

^39 2 Tim. 2:8

^40 Rom. 15:12

^41 Heb. 7:14

^42 Heb. 2:17; 4:15

^43 Matt. 1:23

Article 19: The Two Natures of Christ

We believe that by being thus conceived

the person of the Son has been inseparably united

and joined together

with human nature,

in such a way that there are not two Sons of God,

nor two persons,

but two natures united in a single person,

with each nature retaining its own distinct properties.

Thus his divine nature has always remained uncreated,

without beginning of days or end of life,^44

filling heaven and earth.

His human nature has not lost its properties

but continues to have those of a creature—

it has a beginning of days;

it is of a finite nature

and retains all that belongs to a real body.

And even though he,

by his resurrection,

gave it immortality,

that nonetheless did not change

the reality of his human nature;

for our salvation and resurrection

depend also on the reality of his body.

But these two natures

are so united together in one person

that they are not even separated by his death.

So then,

what he committed to his Father when he died

was a real human spirit which left his body.

But meanwhile his divine nature remained

united with his human nature

even when he was lying in the grave;

and his deity never ceased to be in him,

just as it was in him when he was a little child,

though for a while it did not show itself as such.

These are the reasons why we confess him

to be true God and true man—

true God in order to conquer death

by his power,

and true man that he might die for us

in the weakness of his flesh.

^44 Heb. 7:3

Article 20: The Justice and Mercy of God in Christ

We believe that God—

who is perfectly merciful

and also very just—

sent his Son to assume the nature

in which the disobedience had been committed,

in order to bear in it the punishment of sin

by his most bitter passion and death.

So God made known his justice toward his Son,

who was charged with our sin,

and he poured out his goodness and mercy on us,

who are guilty and worthy of damnation,

giving to us his Son to die,

by a most perfect love,

and raising him to life

for our justification,

in order that by him

we might have immortality

and eternal life.

Article 21: The Atonement

We believe

that Jesus Christ is a high priest forever

according to the order of Melchizedek—

made such by an oath—

and that he presented himself

in our name

before his Father,

to appease his wrath

with full satisfaction

by offering himself

on the tree of the cross

and pouring out his precious blood

for the cleansing of our sins,

as the prophets had predicted.

For it is written

that "the chastisement of our peace"

was placed on the Son of God

and that "we are healed by his wounds."

He was "led to death as a lamb";

he was "numbered among sinners"^45

and condemned as a criminal by Pontius Pilate,

though Pilate had declared

that he was innocent.

So he paid back

what he had not stolen,^46

and he suffered—

the "just for the unjust,"^47

in both his body and his soul—

in such a way that

when he senses the horrible punishment

required by our sins

his sweat became like "big drops of blood

falling on the ground."^48

He cried, "My God, my God,

why have you abandoned me?"^49

And he endured all this

for the forgiveness of our sins.

Therefore we rightly say with Paul that

we "know nothing but Jesus and him crucified";^50

we consider all things as "dung

for the excellence of the knowledge

of our Lord Jesus Christ."^51

We find all comforts in his wounds

and have no need to seek or invent any other means

to reconcile ourselves with God

than this one and only sacrifice,

once made,

which renders believers perfect

forever.

This is also why

the angel of God called him Jesus—

that is, "Savior"—

because he would save his people

from their sins.^52

^45 Isa. 53:4-12

^46 Ps. 69:4

^47 1 Pet. 3:18

^48 Luke 22:44

^49 Matt. 27:46

^50 1 Cor. 2:2

^51 Phil. 3:8

^52 Matt. 1:21

Article 22: The Righteousness of Faith

We believe that

for us to acquire the true knowledge of this great mystery

the Holy Spirit kindles in our hearts a true faith

that embraces Jesus Christ,

with all his merits,

and makes him its own,

and no longer looks for anything

apart from him.

For it must necessarily follow

that either all that is required for our salvation

is not in Christ or,

if all is in him,

then he who has Christ by faith

has his salvation entirely.

Therefore,

to say that Christ is not enough

but that something else is needed as well

is a most enormous blasphemy against God—

for it then would follow

that Jesus Christ is only half a Savior.

And therefore we justly say with Paul

that we are justified "by faith alone"

or by faith "apart from works."^53

However,

we do not mean,

properly speaking,

that it is faith itself that justifies us—

for faith is only the instrument

by which we embrace Christ,

our righteousness.

But Jesus Christ is our righteousness

in making available to us all his merits

and all the holy works he has done

for us and in our place.

And faith is the instrument

that keeps us in communion with him

and with all his benefits.

When those benefits are made ours

they are more than enough to absolve us

of our sins.

^53 Rom. 3:28

Article 23: The Justification of Sinners

We believe

that our blessedness lies in the forgiveness of our sins

because of Jesus Christ,

and that in it our righteousness before God is contained,

as David and Paul teach us

when they declare that man blessed

to whom God grants righteousness

apart from works.^54

And the same apostle says

that we are justified "freely" or "by grace"

through redemption in Jesus Christ.^55

And therefore we cling to this foundation,

which is firm forever,

giving all glory to God,

humbling ourselves,

and recognizing ourselves as we are;

not claiming a thing for ourselves or our merits

and leaning and resting on the sole obedience of Christ crucified,

which is ours when we believe in him.

That is enough to cover all our sins

and to make us confident,

freeing the conscience from the fear, dread, and terror

of God's approach,

without doing what our first father, Adam, did,

who trembled as he tried to cover himself

with fig leaves.

In fact,

if we had to appear before God relying—

no matter how little—

on ourselves or some other creature,

then, alas, we would be swallowed up.

Therefore everyone must say with David:

"Lord, do not enter into judgment with your servants,

for before you no living person shall be justified."^56

^54 Ps. 32:1; Rom. 4:6

^55 Rom. 3:24

^56 Ps. 143:2

Article 24: The Sanctification of Sinners

We believe that this true faith,

produced in man by the hearing of God's Word

and by the work of the Holy Spirit,

regenerates him and makes him a "new man,"^57

causing him to live the "new life"^58

and freeing him from the slavery of sin.

Therefore,

far from making people cold

toward living in a pious and holy way,

this justifying faith,

quite to the contrary,

so works within them that

apart from it

they will never do a thing out of love for God

but only out of love for themselves

and fear of being condemned.

So then, it is impossible

for this holy faith to be unfruitful in a human being,

seeing that we do not speak of an empty faith

but of what Scripture calls

"faith working through love,"^59

which leads a man to do by himself

the works that God has commanded

in his Word.

These works,

proceeding from the good root of faith,

are good and acceptable to God,

since they are all sanctified by his grace.

Yet they do not count toward our justification—

for by faith in Christ we are justified,

even before we do good works.

Otherwise they could not be good,

any more than the fruit of a tree could be good

if the tree is not good in the first place.

So then, we do good works,

but nor for merit—

for what would we merit?

Rather, we are indebted to God for the good works we do,

and not he to us,

since it is he who "works in us both to will and do

according to his good pleasure"60—

thus keeping in mind what is written:

"When you have done all that is commanded you,

then you shall say, 'We are unworthy servants;

we have done what it was our duty to do.' "^61

Yet we do not wish to deny

that God rewards good works—

but it is by his grace

that he crowns his gifts.

Moreover,

although we do good works

we do not base our salvation on them;

for we cannot do any work

that is not defiled by our flesh

and also worthy of punishment.

And even if we could point to one,

memory of a single sin is enough

for God to reject that work.

So we would always be in doubt,

tossed back and forth

without any certainty,

and our poor consciences would be tormented constantly

if they did not rest on the merit

of the suffering and death of our Savior.

^57 2 Cor. 5:17

^58 Rom. 6:4

^59 Gal. 5:6

^60 Phil. 2:13

^61 Luke 17:10

Article 25: The Fulfillment of the Law

We believe

that the ceremonies and symbols of the law have ended

with the coming of Christ,

and that all foreshadowings have come to an end,

so that the use of them ought to be abolished

among Christians.

Yet the truth and substance of these things

remain for us in Jesus Christ,

in whom they have been fulfilled.

Nevertheless,

we continue to use the witnesses

drawn from the law and prophets

to confirm us in the gospel

and to regulate our lives with full integrity

for the glory of God,

according to his will.

Article 26: The Intercession of Christ

We believe that we have no access to God

except through the one and only Mediator and Intercessor:

Jesus Christ the Righteous.^62

He therefore was made man,

uniting together the divine and human natures,

so that we human beings might have access to the divine Majesty.

Otherwise we would have no access.

But this Mediator,

whom the Father has appointed between himself and us,

ought not terrify us by his greatness,

so that we have to look for another one,

according to our fancy.

For neither in heaven nor among the creatures on earth

is there anyone who loves us

more than Jesus Christ does.

Although he was "in the form of God,"

he nevertheless "emptied himself,"

taking the form of "a man" and "a servant" for us;^63

and he made himself "completely like his brothers."^64

Suppose we had to find another intercessor.

Who would love us more than he who gave his life for us,

even though "we were his enemies"?^65

And suppose we had to find one who has prestige and power.

Who has as much of these as he who is seated

"at the right hand of the Father,"^66

and who has all power

"in heaven and on earth"?^67

And who will be heard more readily

than God's own dearly beloved Son?

So then, sheer unbelief has led to the practice

of dishonoring the saints,

instead of honoring them.

That was something the saints never did nor asked for,

but which in keeping with their duty,

as appears from their writings,

they consistently refused.

We should not plead here

that we are unworthy—

for it is not a question of offering our prayers

on the basis of our own dignity

but only on the basis of the excellence and dignity

of Jesus Christ,

whose righteousness is ours

by faith.

Since the apostle for good reason

wants us to get rid of this foolish fear—

or rather, this unbelief—

he says to us that Jesus Christ

was "made like his brothers in all things,"

that he might be a high priest

who is merciful and faithful

to purify the sins of the people.^68

For since he suffered,

being tempted,

he is also able to help those

who are tempted.^69

And further,

to encourage us more

to approach him

he says,

"Since we have a high priest,

Jesus the Son of God,

who has entered into heaven,

we maintain our confession.

For we do not have a high priest

who is unable to have compassion for our weaknesses,

but one who was tempted in all things,

just as we are,

except for sin.

Let us go then

with confidence

to the throne of grace

that we may obtain mercy

and find grace,

in order to be helped."^70

The same apostle says that

we "have liberty to enter into the holy place

by the blood of Jesus.

Let us go, then, in the assurance

of faith...."^71

Likewise,

"Christ's priesthood is forever.

By this he is able to save completely

those who draw near to God through him

who always lives to intercede

for them."^72

What more do we need?

For Christ himself declares:

"I am the way, the truth, and the life;

no one comes to my Father

but by me."^73

Why should we seek

another intercessor?

Since it has pleased God

to give us his Son as our Intercessor,

let us not leave him for another—

or rather seek, without ever finding.

For when God gave him to us

he knew well that we were sinners.

Therefore,

in following the command of Christ

we call on the heavenly Father

through Christ,

our only Mediator,

as we are taught by the Lord's Prayer,

being assured that we shall obtain

all we ask of the Father

in his name.

^62 1 John 2:1

^63 Phil. 2:6-8

^64 Heb. 2:17

^65 Rom. 5:10

^66 Rom. 8:34; Heb. 1:3

^67 Matt. 28:18

^68 Heb. 2:17

^69 Heb. 2:18

^70 Heb. 4:14-16

^71 Heb. 10:19, 22

^72 Heb. 7:24-25

^73 John 14:6

Article 27: The Holy Catholic Church

We believe and confess

one single catholic or universal church—

a holy congregation and gathering

of true Christian believers,

awaiting their entire salvation in Jesus Christ

being washed by his blood,

and sanctified and sealed by the Holy Spirit.

This church has existed from the beginning of the world

and will last until the end,

as appears from the fact

that Christ is eternal King

who cannot be without subjects.

And this holy church is preserved by God

against the rage of the whole world,

even though for a time

it may appear very small

in the eyes of men—

as though it were snuffed out.

For example,

during the very dangerous time of Ahab

the Lord preserved for himself seven thousand men

who did not bend their knees to Baal.^74

And so this holy church

is not confined,

bound,

or limited to a certain place or certain persons.

But it is spread and dispersed

throughout the entire world,

though still joined and united

in heart and will,

in one and the same Spirit,

by the power of faith.

^74 1 Kings 19:18

Article 28: The Obligations of Church Members

We believe that

since this holy assembly and congregation

is the gathering of those who are saved

and there is no salvation apart from it,

no one ought to withdraw from it,

content to be by himself,

regardless of his status or condition.

But all people are obliged

to join and unite with it,

keeping the unity of the church

by submitting to its instruction and discipline,

by bending their necks under the yoke of Jesus Christ,

and by serving to build up one another,

according to the gifts God has given them

as members of each other

in the same body.

And to preserve this unity more effectively,

it is the duty of all believers,

according to God's Word,

to separate themselves

from those who do not belong to the church,

in order to join this assembly

wherever God has established it,

even if civil authorities and royal decrees forbid

and death and physical punishment result.

And so,

all who withdraw from the church

or do not join it

act contrary to God's ordinance.

Article 29: The Marks of the True Church

We believe that we ought to discern

diligently and very carefully,

by the Word of God,

what is the true church—

for all sects in the world today

claim for themselves the name of "the church."

We are not speaking here of the company of hypocrites

who are mixed among the good in the church

and who nonetheless are not part of it,

even though they are physically there.

But we are speaking of distinguishing

the body and fellowship of the true church

from all sects that call themselves "the church."

The true church can be recognized

if it has the following marks:

The church engages in the pure preaching

of the gospel;

it makes use of the pure administration of the sacraments

as Christ instituted them;

it practices church discipline

for correcting faults.

In short, it governs itself

according to the pure Word of God,

rejecting all things contrary to it

and holding Jesus Christ as the only Head.

By these marks one can be assured

of recognizing the true church—

and no one ought to be separated from it.

As for those who can belong to the church,

we can recognize them by the distinguishing marks of Christians:

namely by faith,

and by their fleeing from sin and pursuing righteousness,

once they have received the one and only Savior,

Jesus Christ.

They love the true God and their neighbors,

without turning to the right or left,

and they crucify the flesh and its works.

Though great weakness remains in them,

they fight against it

by the Spirit

all the days of their lives,

appealing constantly

to the blood, suffering, death, and obedience of the Lord Jesus,

in whom they have forgiveness of their sins,

through faith in him.

As for the false church,

it assigns more authority to itself and its ordinances

than to the Word of God;

it does not want to subject itself

to the yoke of Christ;

it does not administer the sacraments

as Christ commanded in his Word;

it rather adds to them or subtracts from them

as it pleases;

it bases itself on men,

more than on Jesus Christ;

it persecutes those

who live holy lives according to the Word of God

and who rebuke it for its faults, greed, and idolatry.

These two churches

are easy to recognize

and thus to distinguish

from each other.

Article 30: The Government of the Church

We believe that this true church

ought to be governed according to the spiritual order

that our Lord has taught us in his Word.

There should be ministers or pastors

to preach the Word of God

and adminster the sacraments.

There should also be elders and deacons,

along with the pastors,

to make up the council of the church.

By this means

true religion is preserved;

true doctrine is able to take its course;

and evil men are corrected spiritually and held in check,

so that also the poor

and all the afflicted

may be helped and comforted

according to their need.

By this means

everything will be done well

and in good order

in the church,

when such persons are elected

who are faithful

and are chosen according to the rule

that Paul gave to Timothy.^75

^75 1 Tim. 3

Article 31: The Officers of the Church

We believe that

ministers of the Word of God, elders, and deacons

ought to be chosen to their offices

by a legitimate election of the church,

with prayer in the name of the Lord,

and in good order,

as the Word of God teaches.

So everyone must be careful

not to push himself forward improperly,

but he must wait for God's call,

so that he may be assured of his calling

and be certain that he is

chosen by the Lord.

As for the ministers of the Word,

they all have the same power and authority,

no matter where they may be,

since they are all servants of Jesus Christ,

the only universal bishop,

and the only head of the church.

Moreover,

to keep God's holy order

from being violated or despised,

we say that everyone ought,

as much as possible,

to hold the ministers of the Word and elders of the church

in special esteem,

because of the work they do,

and be at peace with them,

without grumbling, quarreling, or fighting.

Article 32: The Order and Discipline of the Church

We also believe that

although it is useful and good

for those who govern the churches

to establish and set up

a certain order among themselves

for maintaining the body of the church,

they ought always to guard against deviating

from what Christ,

our only Master,

has ordained

for us.

Therefore we reject all human innovations

and all laws imposed on us,

in our worship of God,

which bind and force our consciences

in any way.

So we accept only what is proper

to maintain harmony and unity

and to keep all in obedience

to God.

To that end excommunication,

with all it involves,

according to the Word of God,

is required.

Article 33: The Sacraments

We believe that our good God,

mindful of our crudeness and weakness,

has ordained sacraments for us

to seal his promises in us,

to pledge his good will and grace toward us,

and also to nourish and sustain our faith.

He has added these to the Word of the gospel

to represent better to our external senses

both what he enables us to understand by his Word

and what he does inwardly in our hearts,

confirming in us

the salvation he imparts to us.

For they are visible signs and seals

of something internal and invisible,

by means of which God works in us

through the power of the Holy Spirit.

So they are not empty and hollow signs

to fool and deceive us,

for their truth is Jesus Christ,

without whom they would be nothing.

Moreover,

we are satisfied with the number of sacraments

that Christ our Master has ordained for us.

There are only two:

the sacrament of baptism

and the Holy Supper of Jesus Christ.

Article 34: The Sacrament of Baptism

We believe and confess that Jesus Christ,

in whom the law is fulfilled,

has by his shed blood

put an end to every other shedding of blood,

which anyone might do or wish to do

in order to atone or satisfy for sins.

Having abolished circumcision,

which was done with blood,

he established in its place

the sacrament of baptism.

By it we are received into God's church

and set apart from all other people and alien religions,

that we may be dedicated entirely to him,

bearing his mark and sign.

It also witnesses to us

that he will be our God forever,

since he is our gracious Father.

Therefore he has commanded

that all those who belong to him

be baptized with pure water

in the name of the Father,

and the Son,

and the Holy Spirit.^76

In this way he signifies to us

that just as water washes away the dirt of the body

when it is poured on us

and also is seen on the body of the baptized

when it is sprinkled on him,

so too the blood of Christ does the same thing internally,

in the soul,

by the Holy Spirit.

It washes and cleanses it from its sins

and transforms us from being the children of wrath

into the children of God.

This does not happen by the physical water

but by the sprinkling of the precious blood of the Son of God,

who is our Red Sea,

through which we must pass

to escape the tyranny of Pharoah,

who is the devil,

and to enter the spiritual land

of Canaan.

So ministers,

as far as their work is concerned,

give us the sacrament and what is visible,

but our Lord gives what the sacrament signifies—

namely the invisible gifts and graces;

washing, purifying, and cleansing our souls

of all filth and unrighteousness;

renewing our hearts and filling them

with all comfort;

giving us true assurance

of his fatherly goodness;

clothing us with the "new man" and stripping off the "old,"

with all its works.

For this reason we believe that

anyone who aspires to reach eternal life

ought to be baptized only once

without ever repeating it—

for we cannot be born twice.

Yet this baptism is profitable

not only when the water is on us

and when we receive it

but throughout our

entire lives.

For that reason we detest the error of the Anabaptists

who are not content with a single baptism

once received

and also condemn the baptism

of the children of believers.

We believe our children ought to be baptized

and sealed with the sign of the covenant,

as little children were circumcised in Israel

on the basis of the same promises

made to our children.

And truly,

Christ has shed his blood no less

for washing the little children of believers

than he did for adults.

Therefore they ought to receive the sign and sacrament

of what Christ has done for them,

just as the Lord commanded in the law that

by offering a lamb for them

the sacrament of the suffering and death of Christ

would be granted them

shortly after their birth.

This was the sacrament of Jesus Christ.

Furthermore,

baptism does for our children

what circumcision did for the Jewish people.

That is why Paul calls baptism

the "circumcision of Christ."^77

^76 Matt. 28:19

^77 Col. 2:11

Article 35: The Sacrament of the Lord's Supper

We believe and confess

that our Savior Jesus Christ

has ordained and instituted the sacrament of the Holy Supper

to nourish and sustain those

who are already born again and ingrafted

into his family:

his church.

Now those who are born again have two lives in them.

The one is physical and temporal—

they have it from the moment of their first birth,

and it is common to all.

The other is spiritual and heavenly,

and is given them in their second birth;

it comes through the Word of the gospel

in the communion of the body of Christ;

and this life is common to God's elect only.

Thus, to support the physical and earthly life

God has prescribed for us

an appropriate earthly and material bread,

which is as common to all

as life itself also is.

But to maintain the spiritual and heavenly life

that belongs to believers

he has sent a living bread

that came down from heaven:

namely Jesus Christ,

who nourishes and maintains

the spiritual life of believers

when eaten—

that is, when appropriated

and received spiritually

by faith.

To represent to us

this spiritual and heavenly bread

Christ has instituted

an earthly and visible bread as the sacrament of his body

and wine as the sacrament of his blood.

He did this to testify to us that

just as truly as we take and hold the sacraments in our hands

and eat and drink it in our mouths,

by which our life is then sustained,

so truly we receive into our souls,

for our spiritual life,

the true body and true blood of Christ,

our only Savior.

We receive these by faith,

which is the hand and mouth of our souls.

Now it is certain

that Jesus Christ did not prescribe

his sacraments for us in vain,

since he works in us all he represents

by these holy signs,

although the manner in which he does it

goes beyond our understanding

and is uncomprehensible to us,

just as the operation of God's Spirit

is hidden and incomprehensible.

Yet we do not go wrong when we say

that what is eaten is Christ's own natural body

and what is drunk is his own blood—

but the manner in which we eat it

is not by the mouth but by the Spirit,

through faith.

In that way Jesus Christ remains always seated

at the right hand of God the Father

in heaven—

but he never refrains on that account

to communicate himself to us

through faith.

This banquet is a spiritual table

at which Christ communicates himself to us

with all his benefits.

At that table he makes us enjoy himself

as much as the merits of his suffering and death,

as he nourishes, strengthens, and comforts

our poor, desolate souls

by the eating of his flesh,

and relieves and renews them

by the drinking of his blood.

Moreover,

though the sacraments and thing signified are joined together,

not all receive both of them.

The wicked person certainly takes the sacrament,

to his condemnation,

but does not receive the truth of the sacrament,

just as Judas and Simon the Sorcerer both indeed

received the sacrament,

but not Christ,

who was signified by it.

He is communicated only to believers.

Finally,

with humility and reverence

we receive the holy sacrament

in the gathering of God's people,

as we engage together,

with thanksgiving,

in a holy remembrance

of the death of Christ our Savior,

and as we thus confess

our faith and Christian religion.

Therefore no one should come to this table

without examining himself carefully,

lest "by eating this bread

and drinking this cup

he eat and drink to his own judgment."^78

In short,

by the use of this holy sacrament

we are moved to a fervent love

of God and our neighbors.

Therefore we reject

as desecrations of the sacraments

all the muddled ideas and damnable inventions

that men have added and mixed in with them.

And we say that we should be content with the procedure

that Christ and the apostles have taught us

and speak of these things

as they have spoken of them.

^78 1 Cor. 11:27

Article 36: The Civil Government

We believe that

because of the depravity of the human race

our good God has ordained kings, princes, and civil officers.

He wants the world to be governed by laws and policies

so that human lawlessness may be restrained

and that everything may be conducted in good order

among human beings.

For that purpose he has placed the sword

in the hands of the government,

to punish evil people

and protect the good.

And being called in this manner

to contribute to the advancement of a society

that is pleasing to God,

the civil rulers have the task,

subject to God's law,

of removing every obstacle

to the preaching of the gospel

and to every aspect of divine worship.

They should do this

while completely refraining from every tendency

toward exercising absolute authority,

and while functioning in the sphere entrusted to them,

with the means belonging to them.

They should do it in order that

the Word of God may have free course;

the kingdom of Jesus Christ may make progress;

and every anti-Christian power may be resisted.*

__________

*The Synod of 1958, in line with 1910 and 1938, substituted the above

statement for the following (which it judged unbiblical):

And the government's task is not limited

to caring for and watching over the public domain

but extends also to upholding the sacred ministry,

with a view to removing and destroying

all idolatry and false worship of the Antichrist;

to promoting the kingdom of Jesus Christ;

and to furthering the preaching of the gospel everywhere;

to the end that God may be honored and served by everyone,

as he requires in his Word.

—————-

Moreover everyone,

regardless of status, condition, or rank,

must be subject to the government,

and pay taxes,

and hold its representatives in honor and respect,

and obey them in all things that are not in conflict

with God's Word,

praying for them

that the Lord may be willing to lead them

in all their ways

and that we may live a peaceful and quiet life

in all piety and decency.*

__________

*The Synod of 1985 directed that the following paragraph be taken from the

body of the text and be placed in a footnote:

And on this matter we denounce the Anabaptists, other anarchists,

and in general all those who want

to reject the authorities and civil officers

and to subvert justice

by introducing common ownership of goods

and corrupting the moral order

that God has established among human beings.

—————

Article 37: The Last Judgment

Finally we believe,

according to God's Word,

that when the time appointed by the Lord is come

(which is unknown to all creatures)

and the number of the elect is complete,

our Lord Jesus Christ will come from heaven,

bodily and visibly,

as he ascended,

with great glory and majesty,

to declare himself the judge

of the living and the dead.

He will burn this old world,

in fire and flame,

in order to cleanse it.

Then all human creatures will appear in person

before the great judge—

men, women, and children,

who have lived from the beginning until the end

of the world.

They will be summoned there

by the voice of the archangel

and by the sound of the divine trumpet.^79

For all those who died before that time

will be raised from the earth,

their spirits being joined and united

with their own bodies

in which they lived.

And as for those who are still alive,

they will not die like the others

but will be changed "in the twinkling of an eye"

from "corruptible to incorruptible."^80

Then "the books" (that is, the consciences) will be opened,

and the dead will be judged

according to the things they did in the world,^81

whether good or evil.

Indeed, all people will give account

of all the idle words they have spoken,^82

which the world regards

as only playing games.

And then the secrets and hypocrisies of men

will be publicly uncovered

in the sight of all.

Therefore,

with good reason

the thought of this judgment

is horrible and dreadful

to wicked and evil people.

But it is very pleasant

and a great comfort

to the righteous and elect,

since their total redemption

will then be accomplished.

They will then receive the fruits of their labor

and of the trouble they have suffered;

their innocence will be openly recognized by all;

and they will see the terrible vengeance

that God will bring on the evil ones

who tyrannized, oppressed, and tormented them

in this world.

The evil ones will be convicted

by the witness of their own consciences,

and shall be made immortal—

but only to be tormented

in the everlasting fire

prepared for the devil and his angels.^83

In contrast,

the faithful and elect will be crowned

with glory and honor.

The Son of God will "confess their names"^84

before God his Father and the holy and elect angels;

all tears will be "wiped from their eyes";^85

and their cause—

at present condemned as heretical and evil

by many judges and civil officers—

will be acknowledged as the "cause of the Son of God."

And as a gracious reward

the Lord will make them possess a glory

such as the heart of man

could never imagine.

So we look forward to that great day with longing

in order to enjoy fully

the promises of God in Christ Jesus,

our Lord.

^79 1 Thess. 4:16

^80 1 Cor. 15:51-53

^81 Rev. 20:12

^82 Matt. 12:36

^83 Matt. 25:14

^84 Matt. 10:32

^85 Rev. 7:17