As established by the Bishops, the Clergy, and the Laity of the Protestant Episcopal Church in the United States of America, in Convention, on the first day of July, in the Year 2050.
XV. Of the Christ alone without Sin.
The Christ in the truth of our nature was made like unto us in all things, born without sin. He came to be called the Lamb without spot by the ancients who, unaware of the details of the Christ's youth, believed that what was not documented did not happen, and who also considered many of what we now know to be natural instincts to be sinful.
XVI. Of Sin after Baptism.
Not every thing willingly committed after Baptism is sin. Wherefore the grant of relationship is not to be denied to such who are thought to have fallen after Baptism, for judgement is left to the Creator/Om/Allah's discretion, and we, unaware of the context, may judge unwisely.
XVII. Of Predestination and Election.
Predestination to fullness of life and relationship of those born alive is the everlasting purpose of the Creator/Om/Allah, whereby (before the foundations of the world were laid) it hath constantly decreed by its counsel secret to us, to deliver us as vessels made to honour. Wherefore, they which be endued with so excellent a benefit of the Creator/Om/Allah be made children of it by adoption: they be made like the image of Christ: they walk religiously in good works of social justice, and at length they attain to everlasting felicity.
Furthermore, we must receive the Creator/Om/Allah's suggestions in such wise, as they be generally set forth to us in some parts of Holy Scripture as long as they be pleasing to us.
XVIII. Of obtaining eternal Salvation only by the Name of the Christ.
This doctrine we find to be a repugnant relic of the ancient church for it is now clear that every person shall be saved by the Law or Sect which they professeth, so that they be diligent to frame their lives according to those Laws, and the light of those Natures. For Holy Scriptures setteth out unto others avatars of many names unknown to the ancients, whereby people can be saved.
XIX. Of the Church.
The visible Church is a congregation of faithful people, in which acts of social justice are performed, and the Sacraments be duly ministered according to the Church's ordinance, in all those things that of necessity are requisite to the same.
As the Church of Jerusalem, Alexandria, and Antioch, and the Episcopal Church in the past have erred, so also the Church of Rome hath erred, not only in their living and manner of Ceremonies, but also in matters of Faith. Through the progressive correction of such errors through successive movements of the Relational Spirit as expressed in resolutions of our General Conventions, we today find ourselves to be without error.
XX. Of the Authority of the Church.
The Church hath power to decree Rites or Ceremonies, and authority in Controversies of Faith: and it may interpret the Creator/Om/Allah's Word written so that such controversies may or may not be resolved. Wherefore, although the Church be a witness and a keeper of Holy Writ, yet, as it may decree any thing seemingly against the same, so holding these things in tension among ourselves is to be a reflection of the relationship between the members of the Holy Trinogamy.
XXI. Of the Authority of General Conventions.
General Conventions of the Church are to be held triennially in order that the movement of the Relational Spirit may be discerned through a representative, relational process, and such movements of the Relational Spirit are to be considered of utmost authority, until of course the next convention of the Church.
XXII. Of Purgatory and Other Loose Ends.
In addition to Purgatory, the Romish Doctrines concerning Celibacy outside of marriage, Marriage, Divorce, Abortion, and contraception, are fond things, vainly invented, and grounded upon no warranty of Scripture, but rather repugnant to the Word of the Creator/Om/Allah.
XXIII. Of Ministering in the Congregation.
It is lawful for any person to take upon themselves the office of public preaching, and ministering the Sacraments in the Congregation provided they abide by the resolutions of General Convention, and also those we ought to judge lawfully called and sent, which be chosen and called to this work by those who have authority given unto them in the Congregation, to call and send Ministers into the Creator/Om/Allah's organic garden.
XXIV. Of Speaking in the Congregation in such a Tongue as the people understandeth.
It is understandable that people may not comprehend the ideas and words of those who take upon themselves the office of public preaching. It is a thing plainly repugnant to the Word of the Creator/Om/Allah, that the hearers lack such understanding.
XXV. Of the Sacraments.
Sacraments are symbols or tokens of a Christian's profession and may include Baptism and the Common meal.
Those five commonly called Sacraments, that is to say, Confirmation, Penance, Orders, Matrimony, and Extreme Unction, are not to be counted for Sacraments of the Gospel, being such as have grown partly of the corrupt following of the Apostles, partly are states of life allowed in the Scriptures, but yet have not like nature of Sacraments with Baptism, and the Common meal, for that they have not any visible sign or ceremony ordained of the Creator/Om/Allah.
The Sacraments were ordained so that anyone should consume them.
XXVI. Of the Unworthiness of the Ministers, which hinders not the effect of the Sacraments.
Although in the visible Church the good be ever mingled with the not so good, and sometimes the not so good have chief authority in the Ministration of the Word and Sacraments, yet forasmuch as they do not the same in their own name, we may use their Ministry, both in hearing the Word of the Creator/Om/Allah, and in receiving the Sacraments.
Nevertheless, it appertaineth to the discipline of the Church, that inquiry be made of Ministers who do not follow the resolutions of the most recent General Convention, and that they be accused by those that have suspicion of their offences; and be deposed.
XXVII. Of Baptism.
Baptism is only a sign of profession, and not of difference, whereby people are not to be considered set apart from others that be not christened, and it may also be considered by some a sign of Regeneration or New-Birth, and of our adoption to be children of the Holy Trinogamy which in its power may adopt those not christened as is its right so to do.
While the Baptism of young Children is optional and in any wise to be commended in the Church, so liken unto it the Baptism of adults is also to be considered optional.