I believe in God, the Father almighty, Creator of heaven and earth, and in Jesus Christ, his only Son, our Lord, who was conceived by the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died and was buried; he descended into hell; on the third day he rose again from the dead; he ascended into heaven, and is seated at the right hand of God the Father almighty; from there he will 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.

I believe in one God, the Father almighty, maker of heaven and earth, of all things visible and invisible. I believe in one Lord Jesus Christ, the Only Begotten Son of God, born of the Father before all ages. God from God, Light from Light, true God from true God, begotten, not made, consubstantial with the Father; through him all things were made. For us men and for our salvation he came down from heaven, and by the Holy Spirit was incarnate of the Virgin Mary, and became man.

For our sake he was crucified under Pontius Pilate, he suffered death and was buried, and rose again on the third day in accordance with the Scriptures. He ascended into heaven and is seated at the right hand of the Father. He will come again in glory to judge the living and the dead and his kingdom will have no end. I believe in the Holy Spirit, the Lord, the giver of life, who proceeds from the Father and the Son, who with the Father and the
Son is adored and glorified, who has spoken through the prophets. I believe in one, holy, catholic and apostolic Church. I confess one Baptism for the forgiveness of sins and I look forward to the resurrection of the dead and the life of the world to come. Amen.

Whosoever will be saved, before all things it is necessary that he hold the Catholic faith. Which faith unless every one 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 Essence. 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 coeternal. Such as the Father is; such is the Son; and such is the Holy Ghost. The Father uncreated; the Son uncreated; and the Holy Ghost uncreated. The Father infinite; the Son infinite; and the Holy Ghost infinite. 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 uncreated; nor three infinites, but one uncreated; and one infinite. 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 God and Lord; So are we forbidden by the Catholic religion; to say, There are 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 before, or after another; none is greater, or less than another. But the whole three Persons are coeternal, and coequal. So that in all things, as aforesaid; the Unity in Trinity, and the Trinity in Unity, is to be worshipped. He therefore that will be saved, let him thus think of the Trinity.

Furthermore, it is necessary to everlasting salvation; that he also believe faithfully 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 [Essence] of the Father; begotten before the worlds; and Man, of the Substance [Essence] 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 is God and Man; yet he is not two, but one Christ. One; not by conversion of the Godhead into flesh; but by assumption of the Manhood into God. One altogether; not by confusion of Substance [Essence]; 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 on the right hand of God the Father Almighty, from whence he will come to judge the living 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 truly and firmly, he cannot be saved.

1. Faith in the Holy Trinity. There is but one living and true God, eternal, incorporeal, of infinite power, wisdom, and goodness; the Creator and Sustainer of all things visible and invisible. And this divine unity includes three persons of one nature, power and eternity: the Father, the Son and the Holy Spirit.
2. About the Word, or the Son of God, who became a real man. The Son, the Word of the Father, true and eternal God, consubstantial with the Father, took human form in the body of the blessed Virgin, so that the two whole and perfect natures, namely, divine and human, were inseparably united in one person; so there is one Christ, true God and true Man, who truly suffered, was crucified, died and was buried to reconcile his Father to us and be a sacrifice not only for the original sin, but also for the actual sins of men.
3. About Christ’s resurrection. Christ did indeed rise from the dead and again assume His form of perfect human nature, ascend into heaven, and sit there until He comes to judge all men at the last day.
4. From the Holy Spirit. The Holy Spirit, who proceeds from the Father and the Son, is one with the Father and the Son in essence, majesty and glory, true and eternal God.
5. Of the Sufficiency of Scripture for Salvation. The Scriptures contain all that is necessary for salvation, so that no man is required to believe any such thing as an article of faith, or to regard as necessary to salvation that which is not written therein, or which cannot be proved by him. By the Holy Scriptures we mean those canonical books of the Old and New Testaments, the authority of which the Church has never doubted. The names of the canonical books are: 1 Moses, 2 Moses, 3 Moses, 4 Moses, 5 Moses, Joshua, Judges, Ruth, 1 Samuel, 2 Samuel, 1 Kings, 2 Kings, 1 Chronicles, 2 Chronicles, Ezra, Nehemiah, Esther, Book of Job, Psalms, Proverbs, Ecclesiastes, Song of Solomon , 4 major prophets, 12 minor prophets. All the books of the New Testament, as they are generally recognized, we accept and consider canonical.
6. About the Old Testament. The Old Testament does not contradict the New Testament, because in both the Old and the New Testament, eternal life is offered to mankind through Christ, who is the only Mediator between God and man, being both God and man. That is why those who have mistakenly thought that the forefathers expected only passing promises are not to be heard. Although the law given by God through Moses concerning solemn customs and rites does not bind Christians, and although the civil precepts of that time are not required in any society, nevertheless no Christian is exempt from obedience to moral standards.
7. Original sin, or original sin. Original sin does not consist in following Adam (as the followers of Pelagius explain), but in the corruption of every human nature, which naturally results from descent from Adam, so that man has gone very far from original righteousness and is by his nature constantly inclined to evil.
8. About free will. After the fall of Adam, man’s condition is such that he cannot convert by his own strength and by his own actions and prepare himself for faith and calling upon God; therefore we have no power to do good works pleasing and acceptable to God, without the preceding grace of God through Christ, that we may have a good will, and that which works in us when we have that good will.
9. About justifying a person. We are accounted righteous before God only because of the merits of our Lord and Savior Jesus Christ, through faith and not because of our own works or merit. That is why the doctrine of our justification by faith alone is the most sound and offers full assurance.
10. About good deeds. Although good works, which are the fruits of faith and follow justification, cannot take away our sin and stand in the severity of God’s judgment, yet they are pleasing and acceptable to God in Christ, and proceed from a true and living faith. Through them a living faith can be clearly known, just as a tree is known by its fruit.
11. About good deeds exceeding the requirements of the command. Voluntary acts that exceed God’s requirement, called good deeds that exceed the requirements of the commandment, cannot be taught without arrogance and impiety. For by them men make it known that they do not only so much as they are bound to God, but that they do for Him more than is required, although Christ plainly said, “When ye have all done that which ye were commanded, say— we are unfit servants.”
12. About sinning after justification. Not every sin committed intentionally after justification is a sin against the Holy Spirit and therefore unforgivable. Therefore, the possibility of repentance should not be denied to those who fall into sin after justification. After receiving the Holy Spirit, we can fall away from grace and fall into sin, but then rise again through God’s grace and improve our lives. Therefore, those who claim that they can no longer sin during their lifetime or who deny the possibility of forgiveness to those who truly repent must be condemned.
13. About the church. The visible Church of Christ is a congregation of believers a congregation of religious people, where the pure Word of God is preached and the Sacraments are regularly distributed, just as Christ has ordained in all the things that are necessary for it.
14. About purgatory. The Roman doctrine of purgatory, forgiveness, the worship and adoration of images and relics, as well as the invocation of saints, is unfounded, vainly invented, and not based on the Scriptures, but contrary to the Word of God.
15. Speaking a language that people understand in the congregation. Public prayer or distribution of the Sacraments in a language people do not understand is clearly against the Word of God and the customs of the early church.
16. About the sacraments. The Sacraments instituted by Christ are not only a sign or sign of the Christian’s confession of faith, but rather certain signs of God’s grace and pleasure towards us, through which He works in us in an invisible way and not only revives, but also strengthens and confirms our faith in Him. Our Lord Christ has instituted two Sacraments in the Gospel: baptism and Eucharist. The following five usually considered Sacraments should not be considered Gospel Sacraments: confirmation, confession, ordination, wedding and final anointing. Partly they have grown out of the false teaching of the apostles, partly they are stages of life which are permitted in the Holy Scriptures, but are not in their nature similar to baptism and the Eucharist, because in them there is no visible sign or service that God has ordained. Christ did not appoint the Sacraments not to be admired. or for carrying around, but for regular use. And as the apostle Paul says, the Sacrament has its full effect, or effect, only in those who receive it worthily; but those who do it unworthily bring destruction upon themselves.
17. About baptism. Baptism is not only a sign of confession of faith and a sign of difference, through which Christians can be distinguished from those who are not baptized, but it is a sign of regeneration or rebirth. Baptism of children must be preserved in the Church.
18. About the Eucharist. The Eucharist is not only a sign of the love that Christians should have for one another, but rather it is the Sacrament of our redemption through the death of Christ; so that to those who receive it rightly, worthily, and in faith, 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, i.e. the change of the nature of the bread and wine in the Eucharist, cannot be proven by the Holy Scriptures, but contradicts the clear word of the Holy Scriptures, nullifies the nature of the Sacrament and has given rise to many superstitions. The body of Christ is given, received and eaten in the Holy Communion only in a heavenly and spiritual way. And the means by which the body of Christ is received and eaten in the Eucharist is faith. Christ did not establish that the sacrament of the Eucharist should be kept, carried around, lifted up, or worshipped.
19. About both parts of the sacrament. The Lord’s cup should not be denied to the laity. According to Christ’s order and command, both parts of the Eucharist must be distributed equally to all Christians.
20. About Christ’s one and only sacrifice, completed on the cross. Christ’s sacrifice, once offered, is a complete redemption, atonement, and satisfaction for all the sins of the whole world, both venial and actual. There is no other means of atonement for sins. Therefore, the Sacrifice of the Mass, in which the priest is said to sacrifice Christ for the living and the dead, so that they may receive relief from pain or guilt, is a blasphemous fiction and a dangerous deception.
21. About the marriage of the clergy. God’s law does not require clergymen to remain celibate, so they, like all other Christians, are allowed to marry at will if they think it best serves piety.
22. About church rituals and order of worship. It is not necessary that the rites and ceremonies should be everywhere the same or exactly the same, for they have always been different, and may change according to the differences of countries, times, and customs of men, so long as nothing is done contrary to the Word of God. Whosoever willfully and knowingly, at his own discretion, willfully and knowingly publicly violate the rites and ceremonies of the church to which he belongs, if they are not contrary to the Word of God, and are established and confirmed by general authority, he must be publicly rebuked, so that others may fear to serve in the same way as a person , who violated the general order of the church and wounded the conscience of the weaker brothers. Any given church can establish, change or omit its own rituals and ceremonies so that everything is done for common edification.
23. About Christian property. The wealth and possessions of Christians are not shared in their rights, possessions, and possessions, as some falsely boast. Despite this, everyone should give alms to the poor from what he has according to his ability.
24. About the Christian oath. If we acknowledge that the taking of an empty and hasty oath is forbidden to Christians by our Lord Jesus Christ and His apostle James, then we decide that Christianity does not forbid a person to take an oath, if the ruler demands it, for reasons of faith and welfare, if it is done on the basis of the prophet’s teaching in justice, judgment, and truth.