Important Documents of the Protestant Church

Compiled by Gregory B. Dill

Below is a compilation of historical writings, creeds, confessions, and catechisms from famous theologians and official councils that have made major milestones in Christian Protestant theology. Some of these contain the works of Martin Luther, John Calvin, and more.

The Apostle's Creed
The Athanasian Creed
The Nicene Creed
Martin Luther's 95 Theses
The Five Points of John Calvin - T.U.L.I.P.
The Belgic (or Netherlands) Confession of Faith (Off-Site)
The Heidelberg Catechism (Off-Site)
The Canons of the Synod of Dort
The Westminster Confession of Faith (Off-Site)
The Cambridge Declaration

Back to Biblical Studies Directory

The Apostle's Creed

I believe in God, the Father Almighty,
the Creator of heaven and earth,
and in Jesus Christ,
His only Son, our Lord:
Who was conceived of the Holy Spirit,
born of the Virgin Mary,
suffered under Pontius Pilate,
was crucified, died, and was buried.
He descended into hell.
The third day He arose again from the dead.
He ascended into heaven
and sits at the right hand of God the Father Almighty,
whence He shall come to judge the living and the dead.
I believe in the Holy Spirit,
the holy *catholic church,
the communion of saints,
the forgiveness of sins,
the resurrection of the body,
and life everlasting.
Amen.

*The word catholic; refers not to the Roman Catholic Church, but to the universal church of the Lord Jesus Christ.

The Athanasian Creed

Whosoever will be saved,
before all things it is necessary that he hold the Catholic Faith.
Which Faith except everyone do keep whole and undefiled,
without doubt he shall perish everlastingly.

And the Catholic Faith is this:
That we worship one God in Trinity, and Trinity in Unity,
neither confounding the Persons,
nor dividing the Substance. For there is one Person of the Father,
another of the Son, and another of the Holy Ghost.
But the Godhead of the Father, of the Son, and of the
Holy Ghost, is all one, the Glory equal, the Majesty co-eternal.
Such as the Father is, such is the Son, and such is the Holy Ghost.

The Father uncreate, the Son uncreate, and the Holy Ghost uncreate.
The Father incomprehensible, the Son incomprehensible,
and the Holy Ghost incomprehensible.
The Father eternal, the Son eternal, and the Holy Ghost eternal.

And yet they are not three eternals, but one eternal.
As also there are not three incomprehensibles, nor three uncreated,
but one uncreated, and one incomprehensible.

So likewise the Father is Almighty, the Son Almighty,
and the Holy Ghost Almighty. And yet they are not three
Almighties, but one Almighty.

So the Father is God, the Son is God,
and the Holy Ghost is God.
And yet they are not three Gods, but one God.
So likewise the Father is Lord, the Son Lord,
and the Holy Ghost Lord. And yet not three Lords, but one Lord.

For like as we are compelled by the Christian verity to acknowledge
every Person by himself to be both God and Lord
So are we forbidden by the Catholic Religion to say,
There be three Gods, or three Lords.
The Father is made of none, neither created, nor begotten.
The Son is of the Father alone, not made, nor created, but begotten.
The Holy Ghost is of the Father and of the Son,
neither made, nor created, nor begotten, but proceeding.

So there is one Father, not three Fathers; one Son, not three Sons;
one Holy Ghost, not three Holy Ghosts.
And in this Trinity none is afore, or after other;
none is greater, or less than another; But the whole three Persons
are co-eternal together and co-equal.
So that in all things, as is aforesaid,
the Unity in Trinity and the Trinity in Unity is to be worshipped.
He therefore that will be saved is must think thus of the Trinity.

Furthermore, it is necessary to everlasting salvation that he also
believe rightly the Incarnation of our Lord Jesus Christ.
For the right Faith is, that we believe and confess,
that our Lord Jesus Christ, the Son of God, is God and Man;
God, of the substance of the Father, begotten before the worlds;
and Man of the substance of his Mother, born in the world;
Perfect God and perfect Man,
of a reasonable soul and human flesh subsisting.

Equal to the Father, as touching his Godhead; and inferior to the
Father, as touching his manhood; Who, although he be God and Man,
yet he is not two, but one Christ;
One, not by conversion of the Godhead
into flesh but by taking of the Manhood into God;
One altogether; not by confusion of Substance,
but by unity of Person. For as the reasonable soul
and flesh is one man, so God and Man is one Christ;
Who suffered for our salvation, descended into hell,
rose again the third day from the dead.
He ascended into heaven, he sitteth at the right hand of the Father,
God Almighty, from whence he will come
to judge the quick and the dead.
At whose coming all men will rise again with their bodies
and shall give account for their own works.
And they that have done good shall go into life
everlasting; and they that have done evil into everlasting fire.

This is the Catholic Faith, which except a man believe faithfully, he cannot be saved.

The term "Catholic" does not represent the Roman Catholic church but rather the universal Christian faith.

The Nicene Creed

The following is a literal translation of the Greek text of the Constantinopolitan form, the brackets indicating the words altered or added in the Western liturgical form in present use:

We believe (I believe) in one God, the Father Almighty, maker of heaven and earth, and of all things visible and invisible. And in one Lord Jesus Christ, the only begotten Son of God, and born of the Father before all ages. (God of God) light of light, true God of true God. Begotten not made, consubstantial to the Father, by whom all things were made. Who for us men and for our salvation came down from heaven. And was incarnate of the Holy Ghost and of the Virgin Mary and was made man; was crucified also for us under Pontius Pilate, suffered and was buried; and the third day rose again according to the Scriptures. And ascended into heaven, sits at the right hand of the Father, and shall come again with glory to judge the living and the dead, of whose Kingdom there shall be no end. And (I believe) in the Holy Ghost, the Lord and Giver of life, who proceeds from the Father (and the Son), who together with the Father and the Son is to be adored and glorified, who spoke by the Prophets. And one holy, *catholic, and apostolic Church. We confess (I confess) one baptism for the remission of sins. And we look for (I look for) the resurrection of the dead and the life of the world to come. Amen.

*The word catholic; refers not to the Roman Catholic Church, but to the universal church of the Lord Jesus Christ.

Martin Luther's 95 Theses

Out of love and concern for the truth, and with the object of eliciting it, the following heads will be the subject of a public discussion at Wittenberg under the presidency of the reverend father, Martin Luther, Augustinian, Master of Arts and Sacred Theology, and duly appointed Lecturer on these subjects in that place. He requests that whoever cannot be present personally to debate the matter orally will do so in absence in writing.

When our Lord and Master, Jesus Christ, said "Repent", He called for the entire life of believers to be one of penitence.

The word cannot be properly understood as referring to the sacrament of penance, i.e. confession and satisfaction, as administered by the clergy.

Yet its meaning is not restricted to penitence in one's heart; for such penitence is null unless it produces outward signs in various mortifications of the flesh.

As long as hatred of self abides (i.e. true inward penitence) the penalty of sin abides, viz., until we enter the kingdom of heaven.

The pope has neither the will nor the power to remit any penalties beyond those imposed either at his own discretion or by canon law.

The pope himself cannot remit guilt, but only declare and confirm that it has been remitted by God; or, at most, he can remit it in cases reserved to his discretion. Except for these cases, the guilt remains untouched.

God never remits guilt to anyone without, at the same time, making humbly submissive to the priest, His representative.

The penitential canons apply only to men who are still alive, and, according to the canons themselves, none applies to the dead.

Accordingly, the Holy Spirit, acting in the person of the pope, manifests grace to us, by the fact that the papal regulations always cease to apply at death, or in any hard case.

It is a wrongful act, due to ignorance, when priests retain the canonical penalties on the dead in purgatory.

When canonical penalties were changed and made to apply to purgatory, surely it would seem that tares were sown while the bishops were asleep.

In former days, the canonical penalties were imposed, not after, but before absolution was pronounced; and were intended to be tests of true contrition.

Death puts and end to all the claims of the Church; even the dying are already dead to the canon laws, and are no longer bound by them.

Defective piety or love in a dying person is necessarily accompanied by great fear, which is greatest where the piety or love is least.

This fear or horror is sufficient in itself, whatever else might be said, to constitute the pain of purgatory, since it approaches very closely to the horror of despair.

There seems to be the same difference between hell, purgatory, and heaven as between despair, uncertainty, and assurance.

Of a truth, the pains of souls in purgatory ought to be abated, and charity ought to be proportionately increased.

Moreover, it does not seem proved, on any grounds of reason or Scripture, that these souls are outside the state of merit, or unable to grow in grace.

Nor does it seem proved to be always the case that they are certain and assured of salvation, even if we are very certain ourselves.

Therefore the pope, in speaking of the plenary remission of all penalties, does not mean "all" in the strict sense, but only those imposed by himself.

Hence those who preach indulgences are in error when they say that a man is absolved and saved from every penalty by the pope's indulgences;

Indeed, he cannot remit to souls in purgatory any penalty which canon law declares should be suffered in the present life.

If plenary remission could be granted to anyone at all, it would be only in the cases of the most perfect, i.e. to very few.

It must therefore be the case that the major part of the people are deceived by that indiscriminate and high-sounding promise of relief from penalty.

The same power as the pope exercises in general over purgatory is exercised in particular by every single bishop in his bishopric and priest in his parish.

The pope does excellently when he grants remission to the souls in purgatory on account of intercessions made on their behalf, and not by the power of the keys (which he cannot exercise for them).

There is no divine authority for preaching that the soul flies out of the purgatory immediately the money clinks in the bottom of the chest.

It is certainly possible that when the money clinks in the bottom of the chest avarice and greed increase; but when the church offers intercession, all depends in the will of God.

Who knows whether all souls in purgatory wish to be redeemed in view of what is said of St. Severinus and St. Pascal? (Note: Paschal I, pope 817-24. The legend is that he and Severinus were willing to endure the pains of purgatory for the benefit of the faithful).

No one is sure if the reality of his own contrition, much less of receiving plenary forgiveness.

One who _bona fide_ buys indulgence is a rare as a _bona fide_ penitent man, i.e. very rare indeed.

All those who believe themselves certain of their own salvation by means if letters of indulgence, will be eternally damned, together with their teachers.

We should be most carefully on our guard against those who say that the papal indulgences are an inestimable divine gift, and that a man is reconciled to God by them.

For the grace conveyed by these indulgences relates simply to the penalties of the sacramental "satisfactions" decreed merely by man.

It is not in accordance with Christian doctrines to preach and teach that those who buy off souls, or purchase confessional licences, have no need to repent of their own sins.

Any Christian whatsoever, who is truly repentant, enjoys plenary remission from penalty and guilt, and this is given him without letters of indulgence.

Any true Christian whatsoever, living or dead, participates in all the benefits of Christ and the Church; and this participation is granted to him by God without letters of indulgence.

Yet the pope's remission and dispensation are in no way to be despised, form as already said, they proclaim the divine remission.

It is very difficult, even for the most learned theologians, to extol to the people the great bounty contained in the indulgences, while, at the same time, praising contrition as a virtue.

A truly contrite sinner seeks out, and loves to pay, the penalties of his sins; whereas the very multitude of indulgences dulls men's consciences, and tends to make them hate the penalties.

Papal indulgences should only be preached with caution, lest people gain a wrong understanding, and think that they are preferable to other good works: those of love.

Christians should be taught that the pope does not at all intend that the purchase of indulgences should be understood as at all comparable with the works of mercy.

Christians should be taught that one who gives to the poor, or lends to the needy, does a better action than if he purchases indulgences.

Because, by works of love, love grows and a man becomes a better man; whereas, by indulgences, he does not become a better man, but only escapes certain penalties.

Christians should be taught that he who sees a needy person, but passes him by although he gives money for indulgences, gains no benefit from the pope's pardon, but only incurs the wrath of God.

Christians should be taught that, unless they have more than they need, they are bound to retain what is only necessary for the upkeep of their home, and should in no way squander it on indulgences.

Christians should be taught that they purchase indulgences voluntarily, and are not under obligation to do so.

Christians should be taught that, in granting indulgences, the pope has more need, and more desire, for devout prayer on his own behalf than for ready money.

Christians should be taught that the pope's indulgences are useful only if one does not rely on them, but most harmful if one loses the fear of God through them.

Christians should be taught that, if the pope knew the exactions of the indulgence-preachers, he would rather the church of St. Peter were reduced to ashes than be built with the skin, flesh, and bones of the sheep.

Christians should be taught that the pope would be willing, as he ought if necessity should arise, to sell the church of St. Peter, and give, too, his own money to many of those whom the pardon-merchants conjure money.

It is vain to rely on salvation by letters if indulgence, even if the commissary, or indeed the pope himself, were to pledge his own soul for their validity.

Those are enemies of Christ and the pope who forbid the word of God to be preached at all in some churches, in order that indulgences may be preached in others.

The word of God suffers injury if, in the same sermon, an equal or longer time is devoted to indulgences than to that word.

The pope cannot help taking the view that if indulgences (very small matters) are celebrated by one bell, one pageant, or one ceremony, the gospel (a very great matter) should be preached to the accompaniment of a hundred bells, a hundred processions, a hundred ceremonies.

The treasures of the church, out of which the pope dispenses indulgences, are not sufficiently spoken of or known among the people of Christ.

That these treasures are note temporal are clear from the fact that many of the merchants do not grant them freely, but only collect them.

Nor are they the merits of Christ and the saints, because, even apart from the pope, these merits are always working grace in the inner man, and working the cross, death, and hell in the outer man.

St. Laurence said that the poor were the treasures of the church, but he used the term in accordance with the custom of his own time.

We do not speak rashly in saying that the treasures of the church are the keys of the church, and are bestowed by the merits of Christ.

For it is clear that the power of the pope suffices, by itself, for the remission of penalties and reserved cases.

The true treasure of the church is the Holy gospel of the glory and the grace of God.

It is right to regard this treasure as most odious, for it makes the first to be the last.

On the other hand, the treasure of indulgences is most acceptable, for it makes the last to be the first.

Therefore the treasures of the gospel are nets which, in former times, they used to fish for men of wealth.

The treasures of the indulgences are the nets to-day which they use to fish for men of wealth.

The indulgences, which the merchants extol as the greatest of favours, are seen to be, in fact, a favourite means for money-getting.

Nevertheless, they are not to be compared with the grace of God and the compassion shown in the Cross.

Bishops and curates, in duty bound, must receive the commissaries of the papal indulgences with all reverence;

But they are under a much greater obligation to watch closely and attend carefully lest these men preach their own fancies instead of what the pope commissioned.

Let him be anathema and accursed who denies the apostolic character of the indulgences.

On the other hand, let him be blessed who is on his guard against the wantonness and licence of the pardon-merchant's words.

In the same way, the pope rightly excommunicates those who make any plans to the detriment of the trade in indulgences.

It is much more in keeping with his views to excommunicate those who use the pretext of indulgences to plot anything to the detriment of holy love and truth.

It is foolish to think that papal indulgences have so much power that they can absolve a man even if he has done the impossible and violated the mother of God.

We assert the contrary, and say that the pope's pardons are not able to remove the least venial of sins as far as their guilt is concerned.

When it is said that not even St. Peter, if he were now pope, could grant a greater grace, it is blasphemy against St. Peter and the pope.

We assert the contrary, and say that he, and any pope whatever, possesses greater graces, viz., the gospel, spiritual powers, gifts of healing, etc., as is declared in I Corinthians 12 [:28].

It is blasphemy to say that the insignia of the cross with the papal arms are of equal value to the cross on which Christ died.

The bishops, curates, and theologians, who permit assertions of that kind to be made to the people without let or hindrance, will have to answer for it.

This unbridled preaching of indulgences makes it difficult for learned men to guard the respect due to the pope against false accusations, or at least from the keen criticisms of the laity;

They ask, e.g.: Why does not the pope liberate everyone from purgatory for the sake of love (a most holy thing) and because of the supreme necessity of their souls? This would be morally the best of all reasons. Meanwhile he redeems innumerable souls for money, a most perishable thing, with which to build St. Peter's church, a very minor purpose.

Again: Why should funeral and anniversary masses for the dead continue to be said? And why does not the pope repay, or permit to be repaid, the benefactions instituted for these purposes, since it is wrong to pray for those souls who are now redeemed?

Again: Surely this is a new sort of compassion, on the part of God and the pope, when an impious man, an enemy of God, is allowed to pay money to redeem a devout soul, a friend of God; while yet that devout and beloved soul is not allowed to be redeemed without payment, for love's sake, and just because of its need of redemption.

Again: Why are the penitential canon laws, which in fact, if not in practice, have long been obsolete and dead in themselves,-why are they, to-day, still used in imposing fines in money, through the granting of indulgences, as if all the penitential canons were fully operative?

Again: since the pope's income to-day is larger than that of the wealthiest of wealthy men, why does he not build this one church of St. Peter with his own money, rather than with the money of indigent believers?

Again: What does the pope remit or dispense to people who, by their perfect penitence, have a right to plenary remission or dispensation?

Again: Surely a greater good could be done to the church if the pope were to bestow these remissions and dispensations, not once, as now, but a hundred times a day, for the benefit of any believer whatever.

What the pope seeks by indulgences is not money, but rather the salvation of souls; why then does he not suspend the letters and indulgences formerly conceded, and still as efficacious as ever?

These questions are serious matters of conscience to the laity. To suppress them by force alone, and not to refute them by giving reasons, is to expose the church and the pope to the ridicule of their enemies, and to make Christian people unhappy.

If therefore, indulgences were preached in accordance with the spirit and mind of the pope, all these difficulties would be easily overcome, and indeed, cease to exist.

Away, then, with those prophets who say to Christ's people, "Peace, peace," where in there is no peace.

Hail, hail to all those prophets who say to Christ's people, "The cross, the cross," where there is no cross.

Christians should be exhorted to be zealous to follow Christ, their Head, through penalties, deaths, and hells;

And let them thus be more confident of entering heaven through many tribulations rather than through a false assurance of peace.

The Five Points of John Calvin - T.U.L.I.P.

Total Depravity, complete inability, or radical depravity. Adam's fall left the human race in sin, spiritually dead with their wills in bondage. They have not the power to free themselves from the prison of sin.

Unconditional Election, or sovereign election. God determined to save some of Adam's fallen race, so He chose some to salvation. He chose them because of His own good pleasure, and not because of foreseen faith in them. Faith is the gift of God, the fruit of election.

Limited Atonement, particular redemption, or definite atonement. There is no lack of sufficiency in the death of Christ to save the entire world, if that had been God's purpose. Christ's death is infinite in value and worth, but God designed it to save His elect. Christ came to die for the sheep, but His death has universal implications. The free offer of the gospel to all men is based upon the infinite merit of Christ's sacrifice, but Christ's death is effectual for the elect only.

Irresistible Grace, invincible grace, or effectual calling. The Holy Spirit moves mightily upon sinners, bringing them out of darkness into light and out of death into life. All whom the Father gave to the Son to redeem will be redeemed because the Spirit applies Christ's redemption to them in calling them to repentance and faith.

Perseverance of the Saints, (the converse being true also, the preservation of the saints). God keeps those whom He has purposed to save. Those who are saved will not fall away finally nor fully. They will most certainly persevere unto the end.

Back to Biblical Studies Directory