Anglican Church in North America

The Son is the first and highest created being, brought into existence by the Father before all else, and therefore had a beginning.

God exists from himself (a se), depending on nothing outside himself for his being or his perfections.

The Godhead consists of two divine persons (Father and Son), with the Holy Spirit not being a distinct third person.

Every creaturely act is simultaneously fully the creature's own act and fully caused by God concurring as primary cause through the creature as secondary cause.

God created the world with its laws and now largely refrains from intervening; the world runs on its own.

God was entirely free to create or not create; creation adds nothing to and is not necessary for God's perfection or happiness.

The Son is eternally begotten of the Father: a timeless, necessary relation, not an event in time.

The persons are distinguished only by their eternal relations of origin (the Father unbegotten, the Son begotten, the Spirit proceeding), not by any difference in nature.

God infallibly and exhaustively knows the entire future, including all future free choices, as settled certainties.

The Holy Spirit proceeds eternally from the Father AND the Son (the Filioque).

A personal God who is the creator and sustainer of all things truly exists, independent of human belief.

God is an immaterial spirit, without a physical body of any kind.

Love is essential to who God is in himself, grounded in the eternal love among the persons of the Trinity, not merely something God does toward creatures.

God genuinely hears and responds to petitionary prayer, sometimes acting differently than he otherwise would have.

The Father is an exalted being who once lived a mortal life and progressed to godhood, and humans can likewise progress toward divinity.

The Son is of the very same essence (consubstantial) as the Father, not merely of a similar essence.

God's essential nature, character, and purposes never change.

The external works of God (creation, providence, salvation) are works of the whole Trinity acting inseparably, distinguished only by appropriation to a person.

The divine essence shared by the three persons is one numerically identical essence, not three instances of a common kind.

God is omnipotent: able to do anything that is logically possible and consistent with his nature.

God is fully present everywhere in his being, not merely in knowledge or power.

God knows all true propositions, including all of the actual past and present, exhaustively.

There is exactly one God, numerically a single divine being.

"Father," "Son," and "Holy Spirit" name three successive or simultaneous manifestations of one indivisible divine person, not three persons.

The Son is genuinely lesser than the Father in being or rank, not merely in origin or role.

God and the totality of the universe are identical; "God" is just another name for the whole of reality.

Father, Son, and Spirit are genuinely distinct persons, not merely three modes, masks, or roles of a single person.

There exist or may exist other true gods, even if humans worship and are accountable to one God (a plurality/henotheism).

God ordinarily works through real secondary causes (natural laws, human agency) rather than acting directly, without those secondary causes being mere illusions.

God and the world are mutually dependent and evolving together; God has a changing "consequent" nature shaped by the world and works by persuasion, not coercion.

Using the correct Hebrew form of the divine name (and of the Son's name) is important or required for proper worship and right relationship with God.

The Holy Spirit is God's active power or influence, not a distinct divine person.

The three persons are fully equal in deity, power, and glory, with no person greater or lesser than another in being.

God is one being who eternally exists as three co-equal, co-eternal persons (Father, Son, and Holy Spirit) sharing one undivided essence.

The one God exists eternally as three distinct persons: Father, Son, and Holy Spirit.

Father, Son, and Spirit are best understood as three distinct divine beings or gods who are united in will and love.

God is a single divine person (the Father), and the Son and Spirit are not coequal divine persons of the one God.

God is best described as the simple, immutable, impassible, timeless, pure-act being of classical theism.

Moral goodness is ultimately grounded in God's own nature, so the good is not independent of God nor merely arbitrary divine command.

God is metaphysically simple: without parts, and identical with his own attributes (God does not "have" goodness, God IS goodness).

God knows all things by knowing his own essence (as the cause and exemplar of all), not by observing the world.

God's holiness (his transcendent moral purity and otherness) is the controlling attribute that orders all the others.

God does not suffer or experience emotional change caused by creatures; his "emotions" in Scripture are analogical, not literal passions.

The world exists within God (all is "in God"), so God includes and transcends the world rather than being wholly separate from it.

The three persons mutually indwell and interpenetrate one another (perichoresis/circumincession) so fully that each is in the others.

God undergoes no real change whatsoever, even in his relation to the world; what changes is the creature, not God.

God exists wholly outside of time, in a timeless "eternal now," with no before or after in his own being.

Human language about God is analogical: true but never capturing God univocally as it captures creatures.

What God is in himself is ultimately beyond human comprehension, so negative ("God is not...") statements are more reliable than positive ones.

God's existence and some of his attributes can be known with confidence by unaided human reason apart from special revelation.

God is pure actuality with no unrealized potential: never moving from potential to actual.

God knows, prior to his creative decree, what any free creature WOULD freely do in any possible circumstance (counterfactuals of creaturely freedom).

The Holy Spirit proceeds from the Father THROUGH the Son (per Filium), a formula distinct from both "and the Son" and "from the Father alone."

"Only-begotten" (monogenēs) means the Son was brought into existence/created.

Jesus rose bodily in the same (transformed) body that was crucified.

The divine takes flesh in many figures across history; Jesus is one such manifestation among others.

The heavenly "Christ"/divine power descended on the man Jesus temporarily (e.g. at baptism) and departed before the crucifixion.

Christ "pre-existed" only in God's plan/idea, not as an actual personal being before his birth.

Jesus committed no sin during his life.

The "Christ" is a cosmic principle or consciousness distinct from the historical man Jesus.

After his death Christ "descended" to the realm of the dead (Hades/Sheol), as the creed affirms.

In Christ the divine Word took the place of a human rational mind/spirit.

The Son is eternally "begotten" of the Father: eternally generated, without beginning.

The second person is eternally the Son: his Sonship is not merely acquired at the incarnation.

Right relationship with God comes specifically through Jesus Christ and not through any other name/mediator.

When Scripture says "the Father is greater than I," this refers only to Christ's incarnate/economic state, not his divine nature.

Father, Son, and Spirit are one single person manifesting in three modes or roles.

Material flesh is inherently corrupt, so a truly divine Christ could not assume real flesh.

Jesus genuinely experienced human limitation: hunger, fatigue, suffering, growth.

Jesus had a complete, real human body of flesh.

Jesus possessed a complete human soul/mind, not merely a human body animated by the divine Word.

Christ's body only seemed physical; he did not truly have material flesh.

Christ's humanity was absorbed into or swallowed up by his divinity, so the human nature does not fully persist.

Christ's human will freely and always submitted to his divine will, never opposing it.

Deity and humanity are united in one single person (hypostasis) in Christ.

Jesus was a man who became/was adopted as God's Son (e.g. at baptism, resurrection, or exaltation) rather than being the Son by eternal nature.

The New Testament directly identifies Jesus as "God" (e.g. John 1:1; 20:28; Titus 2:13).

Whatever divine status Jesus has was conferred/exalted by the Father after his earthly life, not possessed eternally.

Jesus Christ is identified with the LORD (YHWH) of Israel.

Jesus is best understood as the supreme prophet/teacher and moral exemplar, not as God incarnate.

Jesus was not actually crucified and killed; another was substituted or he was taken up beforehand.

In the union the two natures are joined without mixture, confusion, or blending into a third kind of thing.

Christ's resurrection was spiritual (a spirit being / changed essence) rather than a raising of his physical body.

The Son was created/originated by God and is therefore a creature, however exalted.

All things were created through the Son (he is the agent of creation).

The Son is a distinct divine person from the Father (not merely a mode or role of one person).

The Son is of a similar but not identical essence to the Father.

The Son is "of the same essence" (homoousios) as the Father, not merely of a similar essence.

Jesus Christ is fully and truly God, sharing the one divine essence with the Father.

The Son existed as a divine person before his human birth, prior to and apart from creation.

Jesus is rightly given the worship due to God.

The Son is essentially/ontologically subordinate to the Father (lesser in being, not merely in role).

There was a state or "time" in which the Son did not exist.

The titles given to Jesus ("Lord," "Son of God," "Word") connote true deity, not merely a high human office.

After the incarnation Christ exists "in two natures," divine and human, each retaining its own properties.

In Christ there are two distinct persons/subjects (the divine Son and the human Jesus) conjoined in will and honor.

The union of divine and human in Christ occurred at the moment of conception, not at a later point such as baptism.

Jesus was conceived by the Holy Spirit in the Virgin Mary, without a human father.

Christ assumed a fully fallen human nature (subject to the effects of the Fall) in order to heal it from within.

Christ assumed an unfallen, sinless human nature, untouched by original sin/corruption.

Christ is personally and really present in the Eucharist (however explained), not merely symbolically.

The Son remains permanently incarnate: he retains a glorified human nature forever.

Christ was not able to sin (impeccable): sinning was metaphysically impossible for him.

The properties of each nature may be truly predicated of the one person (e.g. "God suffered," "the man is omnipresent in his person").

In the descent Christ proclaimed victory / liberated the righteous dead (the "harrowing of hell").

The divine nature underwent no change or loss in the incarnation; God remained fully himself.

The eternal Son, even while incarnate, continues to exist and act also beyond the limits of his human body ("the Word is not confined to the flesh").

In the incarnation the Son actually surrendered or set aside divine attributes (e.g. omniscience, omnipotence).

Mary may rightly be called "Theotokos" (God-bearer / Mother of God) because the one she bore is God.

Everything Christ did and suffered is attributable to the one divine person of the Son as the single acting subject.

After the union there is one incarnate nature of the Word, in which divinity and humanity are united without separation, confusion, or change.

Christ has only a single will.

Christ has two natures and two hypostases (qnome) united in one prosopon/parsopa, without becoming two separate persons.

Christ has two wills (a divine will and a human will) corresponding to his two natures.

Christ's human body can be present everywhere (ubiquitous), grounding his bodily presence in the Lord's Supper.

The virgin conception is an essential, non-negotiable article of the faith.

Divine attributes (e.g. omnipresence) are genuinely communicated to Christ's human nature itself, not merely to his person.

In his human nature Christ had genuinely limited knowledge and could grow in understanding.

During his earthly life Christ lived by faith and trust, not by constant possession of comprehensive divine knowledge.

In becoming human the Son "emptied himself" by veiling or not independently using certain divine prerogatives, while remaining fully God.

Mary should be called "Christ-bearer" (Christotokos) but not "God-bearer," since she bore the man united to God.

Even during his earthly life Christ's human soul enjoyed the beatific vision / immediate knowledge of God.

Every sin, however small, deserves God's condemnation/death: there is no class of sin that does not by nature merit it.

Infants who die are (at least the elect among them) certainly saved by Christ apart from any work or profession of their own.

Evil is a real, independent principle or power, in some sense co-eternal with or independent of the good God.

Evil and sin have no genuine reality; they are errors of perception or illusion to be dispelled by truth.

The Genesis Fall narrative is best read as a symbolic or mythic depiction of the universal human condition, not a report of a singular past event.

God is in no way the author or cause of sin, even while sovereign over all things.

Human beings are by nature fundamentally good, and wrongdoing is chiefly the result of ignorance, environment, or unmet needs rather than an inner corruption.

Humans can live righteously and attain salvation by free will and effort without a special interior grace beyond creation, law, and example.

Adam's first sin has real, inherited consequences for all his descendants (an "original sin"), not merely a bad example.

Satan is a real, personal spiritual being who tempts and opposes God, not merely a symbol or personification of evil.

After the Fall sin is so deep that it has become the very substance/essence of fallen human nature.

Sin is fundamentally the transgression of God's law/command (an offense against a divine standard).

Physical death entered the human race as a consequence of Adam's sin; humans were not originally subject to death.

Before God all sins are fundamentally equal: there are no greater or lesser sins.

All people have an innate moral conscience/knowledge of God's law (written on the heart), so none sin in total ignorance.

Adam's sin disordered not only humanity but the wider created order (a "cosmic fall" affecting nature itself).

Moral evil entered creation first through the prideful fall of angels (Satan/the devil) prior to humanity's fall.

There was a real, primeval historical event ("the Fall") in which the first humans disobeyed God and lost an original state of integrity.

Humanity was created immature and the "Fall" was part of a developmental ascent toward maturity rather than a catastrophic loss.

Adam and Eve were real, historical individuals from whom humanity descends.

The image of God in humanity, though damaged by sin, is genuinely retained and is the basis of human dignity and capacity for relationship with God.

The Virgin Mary was, by special grace, preserved free from original sin from the moment of her conception (Immaculate Conception).

Before the Fall, humanity possessed an original righteousness / supernatural endowment of grace and integrity that was subsequently lost.

Sins committed deliberately/high-handedly are more culpable than sins of weakness, ignorance, or passion.

Sins genuinely differ in heinousness and in the degree of guilt and punishment they incur.

In the fallen state, a person is unable to turn to God or do saving good without a prior, enabling work of divine grace.

The fundamental sin is unbelief (failure to trust God's word) from which other sins flow.

There is a sin (blasphemy against the Holy Spirit) that will not be forgiven, in this age or the next.

Evil has no positive substance of its own; it is a privation or corruption of good (evil = the lack of a due good).

Even without saving grace, the unregenerate can perform genuine civic/external good (justice, kindness) that is truly good on its own level.

Infants are born already in a state of original sin (corruption and/or guilt), not in moral neutrality.

All humans bear actual guilt for Adam's sin: they are culpable before God on account of it, prior to any personal act.

The guilt of original sin is truly removed/remitted by baptism (concupiscence may remain, but the guilt is taken away).

No one in this life (apart from special exception) is wholly free from sin; the regenerate continue to sin.

Infants who die unbaptized are, because of original sin, deprived of the beatific vision (whatever their further state).

The transmission and locus of original sin is especially bound up with sexual concupiscence/generation (sin is propagated through the disordered act of generation).

The Fall, though evil, was a "happy fault" because it occasioned a greater good (the incarnation and redemption) than would otherwise have been.

Some sins are "mortal" (gravely severing the soul from grace/eternal life) while others are "venial" (wounding but not destroying the relationship with God).

Original sin consists essentially in the loss/privation of original righteousness (a lack), rather than a positively infused evil.

The root of all sin is pride / inordinate self-love (turning from God to self).

The "unforgivable sin" is best understood as persistent, final impenitence/rejection of grace until death, not a single past utterance.

Moral evil arises necessarily from the gift of genuine creaturely free will, which God could not give without the possibility of its misuse.

Sin is most fundamentally a rupture of relationship/covenant with God and neighbor, more than law-breaking or substance-corruption.

Properly speaking, something counts as sin only if it is voluntary (chosen knowingly and willingly).

Christ's lifelong law-keeping (his "active obedience"), not only his death, is imputed to the believer as their positive righteousness.

Assurance rests on Christ's finished work and God's promise, not on the believer's own works or sacramental performance.

A believer can have a settled present assurance that they are saved.

The good works a believer does in grace genuinely merit an increase of grace and eternal reward before God.

The finally unsaved suffer conscious punishment in hell that never ends.

Human beings retain, even after the fall, a natural ability to take the first step toward God or to choose salvation without prior special grace.

It is right to baptize the infants/children of believers (or of the faithful community).

Justification admits of degrees and can increase through subsequent works and the sacraments.

Saving faith necessarily includes submission to Christ as Lord and a commitment to repent/obey, not mere intellectual assent.

No human work has any merit before God; salvation and reward are entirely of grace.

Repentance (a real turning from sin) is required for salvation.

The righteousness of justification is infused into and becomes intrinsic to the believer, growing as they cooperate with grace.

After conversion the believer grows in holiness gradually over a lifetime (progressive sanctification).

In the end God will reconcile and save all people (and possibly all creatures), so that none are finally lost.

Baptism is valid only when received by a person old enough to personally profess faith.

The Lord's Supper / Eucharist conveys real saving or sustaining grace to the worthy recipient, not merely a memorial.

The cross cleanses/cancels sin (expiation) but does not appease divine wrath (propitiation), because God needs no appeasement.

A future/final justification will be rendered "according to" the whole life lived in the Spirit, not on the basis of present faith alone.

Justification is a forensic, declarative act in which God legally pronounces the sinner righteous, distinct from the inner process of being made holy.

A person is justified by faith alone (sola fide), apart from any contribution of their works to the ground of justification.

Someone who has fallen from grace can repent and be restored to salvation.

On the cross Christ bore the penalty/punishment that sinners deserved, satisfying God's justice in their place (penal substitution).

There is some real cleansing, growth, or change in the soul's condition after death (apart from a juridical "purgatory").

After death, many of the saved undergo a purifying state ("purgatory") before entering full glory.

God ordinarily dispenses saving grace through material sacraments/mysteries as effective channels.

Salvation is ordinarily found only within the one true visible Church; to be saved one must belong to it.

The human can make the first move toward God (e.g. an initial desire or assent), after which God supplies the grace to complete salvation.

Fallen humans are so corrupted that, apart from grace, they are entirely unable to turn to God or choose saving good (total inability).

The Church can apply the superabundant merits of Christ and the saints (the "treasury of merit") to remit temporal punishment, e.g. through indulgences.

The preached/read Word of God is the primary means by which saving grace is given, with sacraments subordinate or secondary.

Good works are the necessary fruit and evidence of saving faith but contribute nothing to the ground of one's justification.

The atonement's deepest purpose is to heal and divinize human nature (joining humanity to God), more than to settle a legal account.

Baptism is a symbol/ordinance that publicly signifies a salvation already received by faith and does not itself convey saving grace.

Baptism itself effects regeneration / the washing away of sin, conferring saving grace through the act.

The atonement is principally Christ's victory over sin, death, and the powers of evil, liberating humanity from bondage.

Who is among the elect cannot be known with certainty in this life.

Saving grace is a created, habitual quality infused into the soul that elevates and heals it.

Justification is fundamentally a real inner transformation (the infusing of righteousness that actually makes a person righteous) not just a verdict.

Christ saves by "recapitulating": living out and reversing in himself every stage of human life that Adam corrupted, healing human nature from within.

The righteousness by which a believer is justified is Christ's own righteousness credited/imputed to them, external to and not produced by the believer.

A rightly performed sacrament conveys its grace by the very fact of being performed (ex opere operato), not depending on the worthiness of the minister or recipient's merit.

Christ's death rendered satisfaction to God's offended honor/justice for the debt of sin (Anselmian satisfaction).

Salvation is best understood as participation/union with Christ, from which both justification and sanctification flow, rather than as a primarily legal transaction.

Good works/holiness are necessary not merely as evidence but as a real condition of final salvation.

Prayers, Masses, or almsgiving by the living can benefit the salvific state of the dead.

A genuine believer can fall away and forfeit salvation (apostasy / conditional security).

A person who is genuinely saved can never lose their salvation ("once saved, always saved").

Salvation is fundamentally a lifelong process of being saved rather than a single completed event.

Salvation is accomplished by God alone working in the person (monergism); the human will does not cooperate in the new birth.

The Holy Spirit eternally proceeds from the Father AND the Son (filioque).

Recognized prophets today can speak with binding, Scripture-level authority over the church.

The governing offices of apostle and prophet have been restored and should lead the church today.

God is one indivisible person who manifests successively or simultaneously as Father, Son, and Spirit, rather than three eternally distinct persons.

Public tongues-speaking in the gathered assembly must be accompanied by interpretation or remain silent.

Sanctification is the Spirit's ongoing work in which the believer actively cooperates ("walk by the Spirit").

The Spirit is a distinct hypostasis/person, genuinely other than the Father and the Son, not merely a mode or aspect of the one God.

The new birth (regeneration) is a work the Holy Spirit accomplishes in the believer.

The Spirit gifts and empowers every believer for ministry (priesthood of all believers), not a clerical class alone.

The Holy Spirit is eternal, without beginning, and shares the one uncreated divine nature.

The Spirit gives believers a direct inner witness assuring them they are God's children.

Any present-day prompting attributed to the Spirit must be tested by and remain subordinate to the written Scripture.

The Spirit is of the same essence (homoousios) as the Father and the Son.

The Spirit must internally illumine a reader for Scripture to be rightly understood and received as God's word.

What Scripture calls "the Holy Spirit" is best understood as God's impersonal power or presence-in-action rather than a third "who."

Every true believer is permanently indwelt by the Holy Spirit from the moment of conversion.

The Holy Spirit is the divine author who inspired the writers of Scripture.

The Holy Spirit is a created being or the highest creature, not eternal and uncreated.

The Holy Spirit is fully and truly God, equal in divine essence to the Father and the Son.

The Holy Spirit is a distinct personal agent (who can be grieved, speaks, wills, and intercedes), not merely an impersonal force or energy.

The Holy Spirit eternally proceeds from the Father.

The Spirit is genuinely subordinate to the Father and the Son in rank or authority, not merely distinct in role.

The Holy Spirit is rightly worshiped and glorified together with the Father and the Son.

Spiritual gifts exist primarily to build up the gathered body, not for individual display or status.

Settled assurance of salvation is normal and to be expected for genuine believers in this life.

There is a specific sin against the Holy Spirit that is unforgivable.

The fruit of the Spirit (love, joy, peace, etc.) is the truest evidence of the Spirit's presence, more than the spectacular gifts.

The Spirit's direct inner light within each person is a primary and sufficient source of religious truth and direction.

By the Spirit, a believer may reach a state of entire freedom from conscious/willful sin in this life.

The Holy Spirit was personally active in the creation of the world.

Ordination/consecration confers a specific charism of the Spirit for church office (priest, bishop, presbyter).

The Holy Spirit is essentially the immanent divine presence pervading nature and the cosmos (a world-indwelling Spirit) more than a transcendent personal third.

The Spirit's indwelling is conferred chiefly through the sacrament of baptism (and/or chrismation/confirmation).

When prayed-for healing does not occur, the usual explanation is insufficient faith on the part of those involved.

The Spirit proceeds from the Father THROUGH the Son (per Filium), not from the Son as a co-cause.

The Spirit is characteristically imparted or stirred up through the laying on of hands.

The Spirit so guides the Church's official teaching that it can be preserved from error (infallibility) on matters of faith.

The Spirit authoritatively speaks through the decisions of the Church's councils ("it seemed good to the Holy Spirit and to us").

Adding "and the Son" to the Nicene-Constantinopolitan Creed was a legitimate clarification the whole Church may accept.

The miraculous gifts may still occur today but are not to be expected or actively sought as a normal feature of church life.

Baptism in/with the Holy Spirit happens at conversion and is identical with becoming a Christian: not a separate later event.

The Spirit distributes gifts sovereignly as He wills, so believers cannot simply claim or work up a particular gift.

When exercised genuinely, tongues are real, existing human languages (xenoglossy), not unintelligible utterance.

Being "filled with the Spirit" is a repeatable, commanded experience distinct from the one-time indwelling.

Spirit-baptism is primarily for power/empowerment for witness and service, distinct from the saving work that makes one a believer.

The Spirit's saving, regenerating grace is ultimately irresistible in those God has chosen.

The Spirit works savingly in people who are outside the visible institutional church, including beyond explicit Christian profession.

The Spirit "seals" the believer as a permanent guarantee of final salvation that cannot be undone.

The bishop of Rome (the pope) holds a divinely instituted primacy of jurisdiction over the whole church.

An inward call and the recognition of fellow believers is sufficient to minister; formal ordination/credentialing is unnecessary.

The church should formally practice corrective discipline, up to exclusion, against unrepentant serious sin among members.

The church is apostolic: it must stand in genuine continuity with the apostles' teaching and mission.

The church is the mystical Body of Christ, organically united to him as its head.

The church is catholic (universal): the whole company of Christ's people across all times and places, not confined to one nation, culture, or congregation.

The church is a divine institution founded by Christ, not merely a voluntary human association of like-minded believers.

The church is holy (set apart and sanctified by Christ) even though its members remain sinners.

The true church is essentially ONE (a single body) despite outward divisions.

The goal of church discipline is the restoration of the offender, not merely punishment or protecting the church's purity.

The validity/efficacy of sacraments does not depend on the personal holiness of the minister (against Donatism).

God works and dispenses truth/salvation today through ONE specific visible organization, and being rightly related to it is essential.

A living teaching office (magisterium) authoritatively and bindingly interprets Scripture and Tradition for the whole church.

The church's central mission is to proclaim the gospel and make disciples (the Great Commission as its defining task).

There should be no distinct ordained clergy class; all believers minister equally without a separate office of pastor/priest.

A true church need not practice outward water-baptism or the Lord's Supper at all; the inward reality suffices.

Even granting the priesthood of all believers, an ordained ministry remains a distinct, divinely warranted office, not merely a functional convenience.

The pope, under defined conditions (ex cathedra, on faith and morals), teaches infallibly.

The church should be led directly by Spirit-anointed apostles/prophets whose governance carries divine authority over the congregation.

Baptism is the rite of entry/incorporation into the visible church.

The one church currently subsists across several "branches" (e.g. Rome, the East, Anglicanism) that are all part of the true church despite separation.

The baptized children of believers are already members of the visible church/covenant community, not outsiders awaiting conversion.

In this age the visible church is a mixed body containing both genuine believers and the unregenerate (wheat and tares, sheep and goats together until the end).

Those in the (higher) ordained ministry should be unmarried/celibate.

Each local congregation is self-governing and autonomous under Christ, answerable to no higher ecclesiastical authority.

Local churches are properly bound together under a wider connectional structure (conference, synod, communion) with real authority over them.

Church councils and creeds have real authority but may err and remain subordinate to Scripture.

Lawful excommunication actually binds in heaven: it carries real spiritual consequences, not merely social ones.

The church should have a defined, formal membership that one joins by a deliberate covenant or profession.

Properly recognized lay persons may lead worship and even administer the sacraments when needed, without ordination.

Each rightly-gathered local church is fully and not merely partially "the church": the whole church is present where the people gather with the Word and sacraments (or, for some, the Eucharist with the bishop).

Church membership should be limited to those who give a credible personal profession of faith (a regenerate/believers' church).

Belonging to the visible, organized church is normally necessary for the Christian life, not an optional add-on to private faith.

The church should bind consciences to no creed, confession, or council: "no creed but Christ / the Bible alone."

Our own communion IS the one true church Christ founded; others are separated or deficient bodies, not equal branches.

The papacy is a later, illegitimate human development: a corruption rather than Christ's design.

In the New Testament "bishop" (episkopos) and "elder" (presbyteros) name the same office; there is no separate higher order of bishop.

Christ's commission to Peter ("upon this rock") established a perpetual office continued in the bishops of Rome.

Every believer is a priest with direct access to God, with no need for a mediating human priest.

The true church is identified by the right administration of the sacraments (alongside the right preaching of the Word).

Scripture is the sole final authority for the church's faith and practice (sola scriptura); all other authorities are subordinate and fallible.

The ministry is rightly ordered in three distinct orders (bishop, presbyter/priest, and deacon) as the apostolic pattern.

Christ's true church has existed continuously and visibly in every age since Pentecost, never wholly apostatizing.

Legitimate teaching and governing authority in the church descends through tactile apostolic succession of bishops.

The institutional church is a provisional, this-age reality that will give way to the consummated Kingdom, rather than itself being the final goal.

The decisions of genuine ecumenical councils are infallible and irreformable for the whole church.

Government by bishops in apostolic succession is the divinely intended and necessary form of church order (jure divino episcopacy).

The church should be governed by presbyters (elders) acting collectively through graded courts (session, presbytery, synod, assembly).

Members must socially shun/avoid those placed under the ban, including in ordinary daily relations.

Sacred Tradition stands alongside Scripture as a co-equal source of binding revelation.

The church's God-willed unity must be a VISIBLE, institutional, communion-and-sacramental unity, not merely a spiritual bond among believers.

The worship and glorification of God (leitourgia) is the church's highest and defining purpose, above mission or fellowship.

A minister's ordination is only VALID if conferred by a bishop standing in apostolic succession.

Apostolicity consists primarily in fidelity to apostolic DOCTRINE, not in an unbroken chain of ordinations from the apostles.

The local church's unity and reality are constituted around its bishop celebrating the Eucharist.

Saving grace is normally mediated THROUGH the institutional church and its sacraments, not received apart from it.

The faithful church should remain a distinct, separated community withdrawn from the institutions and entanglements of worldly society.

The ordained minister functions as a priest who offers a sacrifice (the Eucharist) on behalf of the people.

Ordination confers a sacramental, indelible priestly character empowering the minister to offer the Eucharist and absolve sins.

Any primacy of Rome is at most a primacy of HONOR among equal bishops, not a primacy of governing jurisdiction.

A priest, by power conferred in ordination, actually forgives/absolves sins in the sacrament of penance/confession.

Women may be ordained to the pastoral/priestly office on the same basis as men.

The church should be institutionally separate from the civil government: no established or state church.

It is right to share the Eucharist/communion across denominational lines with other believing Christians (open communion).

Only those who personally profess faith should be baptized; infant baptism is not true baptism.

The laity should receive both the bread and the cup (not bread alone).

Confession of sin directly to God is fully sufficient for forgiveness; no human mediator is needed.

Confirmation is properly an occasion for a baptized person to profess for themselves the faith into which they were baptized.

Indulgences can remit the temporal punishment due to forgiven sins, drawing on the Church's treasury of merit.

Infants and young children of believers should be baptized.

The Eucharist is a true and propitiatory sacrifice offered for the living and the dead.

The personal sin or unbelief of the minister invalidates the sacrament he administers.

No outward physical rites are necessary; the only true baptism and communion are inward and spiritual.

A person validly baptized in the name of the Trinity should never be rebaptized.

A sacrament is rightly defined as a visible sign of an invisible grace: a "visible word."

The penitent must perform acts of satisfaction (penance) assigned by the confessor as part of reconciliation.

Valid ordained ministry requires bishops, priests, and deacons in apostolic succession.

In consecration the bread and wine are changed in substance into the body and blood of Christ, the appearances alone remaining.

Valid baptism must use the Trinitarian formula "in the name of the Father, and of the Son, and of the Holy Spirit."

Baptism by pouring water over the head (affusion) is a fully valid mode.

The mode of baptism (immersion, pouring, or sprinkling) is a matter of indifference and does not affect validity.

Communicants receive Christ's body orally with the mouth (manducatio oralis), not merely spiritually by faith.

Through anointing with chrism the recipient receives the seal/gift of the Holy Spirit not given in water baptism alone.

A sacrament benefits the recipient only when received with faith; without faith it conveys no grace (or conveys judgment).

The Eucharist/Supper should be the central act of every Lord's Day worship service.

There are exactly two ordinances/sacraments instituted by Christ: baptism and the Lord's Supper.

Beyond baptism and the Supper, rites like confirmation, penance, orders, marriage, and anointing are "lesser" or "commonly called" sacraments lacking dominical institution.

Sacraments/ordinances may be administered by any believer, not only by ordained clergy.

Marriage is a sacred, God-ordained covenant, but it is not a sacrament that conveys grace.

Ordination imprints an indelible character on the ordained that cannot be lost.

Baptized infants and young children should receive communion before a profession of faith or first confession.

Christ is truly and really present in the bread and wine of the Supper, not merely symbolized.

A true sacrament must have been directly instituted by Christ himself.

The sacraments/ordinances are not merely symbols but are means through which God actually conveys grace.

The Supper is a sacrifice only in the sense of the congregation's thanksgiving, praise, and self-offering.

Valid baptism requires full immersion of the body in water.

Those who die unbaptized may still be saved through "baptism of desire" or martyrdom ("baptism of blood").

Baptism should be administered by three immersions, one for each person of the Trinity.

Baptism performed outside the one true Church is invalid and must be redone upon entry.

In baptism God regenerates the recipient: the new birth/washing away of sin actually occurs in the rite.

Chrismation/confirmation should be administered immediately with baptism, even to infants.

Christ's body and blood are truly present "in, with, and under" the bread and wine, which remain bread and wine.

The consecrated host may rightly be adored and worshiped as Christ himself.

A validly performed sacrament conveys grace by virtue of the act itself (ex opere operato), independent of the worthiness of the minister.

In an emergency, baptism by a layperson (even a non-believer) is valid.

The Supper is purely a memorial; the bread and wine remain only symbols that prompt remembrance, with no presence or reception of Christ.

Baptism and the Supper are primarily acts of human obedience and public testimony rather than channels of divine grace.

Christ's presence in the Supper exists only in the act of distribution and reception, not in elements set aside afterward.

Fermented wine, not grape juice, should be used in the Supper.

A consummated sacramental marriage is absolutely indissoluble; no divorce can break the bond before death.

Sacraments function chiefly to confirm, seal, and strengthen a faith already given, rather than to originate grace.

There are seven sacraments: baptism, confirmation/chrismation, Eucharist, penance, anointing of the sick, holy orders, and matrimony.

Christ is truly received in the Supper by faith through the Holy Spirit, but his body is in heaven and not locally present in the elements.

Communion should be observed every week.

Anointing of the sick with oil is a sacrament conveying grace, healing, and forgiveness to the seriously ill.

Worthy reception of the Supper conveys forgiveness of sins and nourishes the soul unto eternal life.

Confirmation (chrismation) is a distinct sacrament that completes baptismal initiation and imparts the Holy Spirit.

The bread and wine genuinely become Christ's body and blood, but the manner is a mystery not to be explained by substance/accident philosophy.

For a sacrament to be valid the minister must intend "to do what the Church does."

Marriage between two baptized Christians is a sacrament conveying grace.

Penance/reconciliation (confession, contrition, absolution, satisfaction) is a sacrament for the forgiveness of post-baptismal sin.

Because all believers are priests, there is no distinct sacrificing/sacramental priesthood set apart from the laity.

The exact number of sacraments is not strictly fixed by Scripture and may be counted differently.

Only men may be validly ordained to the priesthood/presbyterate.

The Eucharist makes present (re-presents), without repeating, the one sacrifice of Calvary.

Ordination (holy orders) is a sacrament that confers grace and a permanent character for ministry.

The dying should receive final sacramental ministrations (final anointing, viaticum, absolution) to prepare the soul for death.

Serious sins should be confessed privately to a priest, who pronounces absolution.

Consecrated elements should be reserved/retained for the sick and for ongoing devotion.

Icons of Christ and the saints should be venerated (honored with bows, kisses, candles, incense) in worship.

A sermon is not an essential element of worship and may be brief or omitted.

Reciting the historic creeds (Nicene, Apostles') corporately is a proper element of worship.

Worship should include responsive/dialogical elements where the congregation speaks set responses to the minister.

The second commandment forbids making any image of God or using images in worship.

Prepared, written prayers (collects, the prayer book) are a proper and preferred form of corporate prayer.

The Lord's Prayer should be recited corporately as a regular part of worship.

Worship should be conducted in the everyday language of the people.

The worship space should be ordered around an altar/holy table as its visual and theological focus.

Bowing, prostration, or full physical reverence before the altar, icons, or sacrament is fitting in worship.

Clergy should wear distinctive liturgical vestments (alb, chasuble, stole, etc.) when leading worship.

Communion seasons (a few solemn observances a year with extensive preparation) are the fitting pattern.

Only the inspired Psalms (or canonical biblical songs) may be sung in worship: no uninspired hymns.

The biblical feasts of the Hebrew calendar (Passover, Pentecost/Shavuot, Tabernacles) should be observed by Christians in worship.

Worship should follow a fixed, prescribed liturgical order and set texts (a missal, prayer book, or Divine Liturgy).

Musical instruments (organ, piano, guitars, drums, etc.) are a legitimate aid to congregational worship.

Kneeling is a fitting and proper posture for prayer and reception in corporate worship.

Scripture readings in worship should follow an appointed lectionary cycle rather than the preacher's free choice.

The church year (Advent, Christmas, Lent, Holy Week, Easter, Pentecost, and saints'/feast days) should structure the worship of the church.

Men should worship with heads uncovered as a matter of reverence and biblical instruction.

Worship may include any element not forbidden by Scripture, leaving wide freedom for forms, ceremonies, and innovations.

A formal exchange of the peace (greeting one another with a sign of peace) is a fitting liturgical act.

The preaching/exposition of the Word is the central act and high point of corporate worship.

The worship space should be ordered around a central, elevated pulpit as its focus.

Observing humanly appointed holy days and seasons (including Christmas and Easter as feasts) is unwarranted by Scripture and ought to be rejected.

A substantial, lengthy sermon (30+ minutes) is a normal and expected feature of worship.

The sermon should be primarily an exposition of a biblical text rather than topical, exhortatory, or homiletic reflection.

Standing is the fitting posture for prayer and for hearing the Gospel/Scripture read.

The collection of tithes and offerings is itself an act of worship within the service.

Word and sacrament should be held in equal balance as the twin centers of every service.

The received liturgical tradition of the church carries binding authority over the form of worship alongside (or beyond) explicit Scripture.

A primary purpose of the worship service is evangelism and calling outsiders to conversion.

Liturgical candles and lamps are a proper part of the worship setting.

Chant (plainsong, Byzantine, Gregorian) is an especially fitting and proper musical form for worship.

A trained choir or cantor rightly leads or carries much of the sung worship on the congregation's behalf.

The Eucharist/Lord's Supper is the central act and climax of corporate worship.

Public prayer should be extemporaneous and from the heart rather than read from a book.

Worship should be free and led by the Spirit in the moment rather than bound to a fixed written order.

Religious art may be used to teach and beautify, but must never receive veneration or devotion.

Only feasts directly commemorating events in Christ's life (Christmas, Easter, Pentecost) are warranted; saints' days are not.

Worship leaders should dress plainly like the congregation, without special clerical garb.

Liturgical processions (with cross, gospel book, icons, or sacrament) are a proper element of worship.

The Psalms should hold a central, regular place in sung worship, even if uninspired hymns are also permitted.

Corporate worship may include only those elements positively commanded or warranted by Scripture; whatever is not commanded is forbidden.

A fixed sacred or traditional liturgical language (Latin, Church Slavonic, Koine Greek, classical Syriac, Ge'ez) is fitting and preferable for worship.

Making the sign of the cross is a fitting devotional gesture in worship.

Congregational singing is a divinely required element of corporate worship.

Worship is better served by dignified, traditional, elevated language (e.g., Tudor/"thee-thou" prayer-book English) than by casual contemporary speech.

The historic body of traditional hymns (Wesley, Watts, chorales, etc.) should hold a prominent place in worship.

The Lord's Supper should be celebrated every Lord's Day.

Worship ought to be marked above all by reverence, solemnity, and awe before God's transcendence.

Daily celebration of the Eucharist/Mass is a good and valuable practice.

Appointed fasting seasons (Lent, Orthodox fasts, Ember days) are a proper discipline of corporate worship life.

Feast days honoring the Virgin Mary and the saints are a proper part of the worship calendar.

The burning of incense is a fitting offering in corporate worship.

The reserved consecrated host (tabernacle/aumbry) is a proper focus of devotion in the worship space.

Statues, crucifixes, and religious images are proper aids to devotion in the place of worship.

The outward form and style of worship is largely a matter of indifference (adiaphora) to be decided by culture, pastoral wisdom, or preference.

Worship is fittingly conducted in homes or simple gatherings without a dedicated sacred building.

Contemporary worship music (CCM, praise-and-worship bands, modern choruses) is fitting and desirable for the gathered church.

Worship should be deliberately shaped to feel familiar and accessible to outsiders and the unchurched.

Jesus Christ will return personally, visibly, and bodily to the earth at a future point in history.

There will be a final judgment at which all people are judged by Christ and assigned their eternal destinies.

There will be a future, literal resurrection of the body: the dead raised with transformed physical bodies.

The decisive "coming of the Son of Man" prophesied in the Gospels was fulfilled in the events surrounding the destruction of Jerusalem in AD 70, not a still-future event.

Language about Christ's "return" is best understood symbolically (as the ongoing triumph of his cause or spiritual presence) rather than as a single future historical event.

At death the believer's soul consciously enters the presence of Christ and remains aware while awaiting the bodily resurrection.

It is possible, by study of prophecy, to calculate or closely estimate the time of the end.

The finally unrepentant suffer conscious punishment in hell that continues without end.

While not asserting it as doctrine, one may legitimately hope and pray that all may ultimately be saved.

Final hope is essentially the immortality of the soul in a spiritual realm, not the raising and transformation of the physical body.

Unbaptized infants who die occupy a state of natural happiness apart from the beatific vision (the "limbo of infants").

Christ's return will be accompanied by literal cosmic upheaval: darkened sun, falling stars, and visible glory seen by all.

Many of the saved undergo a purifying process after death (purgatory) before entering the fullness of heaven.

The resurrection body is a real, physical body in genuine continuity with the body that died, though glorified and incorruptible.

We are currently living in the biblically described "last days."

The age will end in increasing apostasy, deception, and tribulation rather than in a Christianized golden age.

A literal future "mark of the beast" will be imposed as a condition of economic participation.

The supreme reward of the redeemed is the direct, face-to-face vision of God himself (the beatific vision).

The eternal destiny of the redeemed is embodied life on a renewed earth, not a disembodied existence in a non-material heaven.

Believers will be judged for their works to determine differing degrees of reward (while their salvation itself is secure).

There is no distinct "rapture" doctrine at all; the New Testament describes one return of Christ at which the living and the dead are gathered together.

The prophecies of Daniel and Revelation should be read primarily as literal predictions of still-future events.

A specific future seven-year period of unprecedented tribulation (often tied to Daniel's seventieth week) remains to be fulfilled.

The thousand-year reign of Christ (Revelation 20) denotes a literal, future, earthly period of roughly a thousand years.

Christ returns bodily before the millennial kingdom and personally inaugurates it on earth.

Identifiable signs (wars, earthquakes, gospel preached to all nations, rise of deception) will mark the approach of the end and can be discerned.

Prayers, almsgiving, or the Eucharist offered for the departed can benefit them in the intermediate state.

Christ's return could occur at any moment, with no remaining prophecy that must be fulfilled first.

Scripture is rightly read only within Holy Tradition: the Fathers, councils, liturgy, and consensus of the Church.

The authentic interpretation of Scripture is entrusted to the Church's living teaching office (Magisterium), whose judgments bind the faithful.

The apocryphal books are profitable for reading and edification but are not authoritative for establishing doctrine.

The Church recognized the canon that God had already constituted, rather than creating or conferring canonicity.

The canon of Scripture is permanently closed; no new books can be added.

Books such as 1 Enoch and Jubilees belong in the biblical canon.

The Old Testament should be rejected or radically subordinated because its God differs from the God revealed in Jesus.

Scripture includes additional latter-day revealed books beyond the Bible (e.g., the Book of Mormon, Doctrine and Covenants, Pearl of Great Price).

The Old Testament is fully and equally Scripture alongside the New Testament.

The canon of Scripture is open in principle: God may add new authoritative written revelation in the present or future.

Books beyond the Roman Catholic canon (e.g., 3 Maccabees, Psalm 151, 1 Esdras, and in some churches 4 Maccabees or Enoch) are rightly received as Scripture.

The canonical books are self-authenticating: believers recognize them as Scripture through the internal witness of the Holy Spirit, not by the Church's decree.

Every doctrine the Church teaches must be testable by, and answerable to, Scripture.

The proper method of interpretation seeks the single intended meaning of the human author in his historical and grammatical context.

The literal sense (the plain, intended meaning) is the foundation and control for all other senses of Scripture.

All of Scripture finds its unifying meaning in Christ and the unfolding plan of redemption, and should be read Christocentrically.

Obscure passages of Scripture should be interpreted in light of clearer passages ("the analogy of Scripture").

The historical narratives of Scripture (e.g., the exodus, the conquest, the bodily resurrection) record events that actually happened in space and time.

God so worked through the human authors that their own personalities, vocabulary, and circumstances genuinely shaped the text while it remained God's word.

The Holy Spirit is properly called the divine author of Scripture.

"Inspiration" refers only to the heightened spiritual insight of gifted human authors, comparable in kind (if not degree) to other great religious writing.

All parts of Scripture are equally inspired, not merely the doctrinally central or "religious" portions.

The Christian Scriptures originated through a genuine act of God, not merely human religious reflection.

Individual believers, illumined by the Spirit, are competent to interpret Scripture for themselves.

Scripture is necessary for a saving and reliable knowledge of God that nature alone cannot provide.

The essential teachings of Scripture, especially the way of salvation, are clear enough that ordinary believers can understand them without a specialized interpreter.

Scripture is sufficiently obscure that private readers will go astray without the Church's authoritative guidance.

Every believer should read the Scriptures directly in their own language.

Through the Holy Spirit, Scripture speaks directly and personally to the believer today, not merely as an ancient record.

The Christian Scriptures are uniquely God's word in a way that the sacred texts of other religions are not.

Scripture contains all things necessary for salvation and for the faith and life of the Church; nothing essential is lacking.

The ecumenical creeds and confessions are authoritative only insofar as they faithfully summarize Scripture.

An individual believer may rightly stand on Scripture against the consensus of the Church when conscience so requires.

Scripture is the primary authority, but tradition and reason serve as genuine, subordinate authorities under it.

The Church, exercising her God-given authority, determined and authoritatively defined which books are canonical.

The deuterocanonical/apocryphal books (e.g., Tobit, Wisdom, Sirach, 1-2 Maccabees) are fully canonical Scripture.

God's revelation in nature and conscience gives reliable, though limited, knowledge of God independent of Scripture.

Allegorical and figurative interpretation, rather than the literal-historical, should be the default key to Scripture's deeper meaning.

Old Testament persons and events are divinely intended types that prefigure New Testament realities.

Scripture's descriptions of nature (e.g., the sun rising) are ordinary phenomenological language and do not constitute scientific error.

Some books or passages of Scripture are more fully inspired than others.

Inspiration extends to the actual words of the original text, not only to the general ideas or concepts.

The recorded words of Jesus carry greater authority than other portions of Scripture.

Scripture's authority is exercised chiefly through its public proclamation and the sacraments, rather than primarily through private reading.

The Church should bind conscience to "no creed but the Bible," rejecting man-made confessions as tests of fellowship.

Scripture is the sole infallible rule of faith and practice for the Church.

The canon of Scripture consists of exactly the 66 books of the Protestant Bible.

Beyond the literal sense, Scripture carries genuine spiritual senses (allegorical, moral, anagogical) intended by God.

Scripture must be interpreted according to the Church's "rule of faith" / received tradition, which constrains permissible readings.

Only what Scripture positively commands or warrants may be included in the Church's worship and government.

Bible translation should follow the original wording and structure as closely as possible (formal/word-for-word equivalence).

Scripture and apostolic Tradition together form one deposit of God's Word, both to be received with equal devotion.

Scripture is infallible in matters of faith and salvation but may contain incidental errors in history, science, or geography.

The first human was specially and directly created by God from the dust, not biologically descended from earlier hominins.

Angels and other spiritual beings are part of God's created order, made by God.

God created the universe out of nothing (ex nihilo), not from pre-existing matter.

God continually sustains the universe in being; creation is not merely a past event but an ongoing dependence on God.

Creation has a real divine purpose and direction (telos), not merely the appearance of order arising from undirected processes.

God created the world and established its laws but does not intervene with miracles or verbal revelation; he is known through reason and nature alone.

Caring for the created order (environmental stewardship) is a genuine theological duty flowing from the doctrine of creation.

Biological evolution is an entirely unguided, purposeless process requiring no divine involvement of any kind.

God genuinely reveals something of himself through the natural world and the created order, apart from Scripture.

The one triune God is the sole creator of everything that exists, including all spiritual and material reality.

Adam and Eve were real, historical individuals, the literal first human beings.

The fall of humanity into sin was a real historical event by the first humans, not merely a symbol of the universal human condition.

All human beings descend from a single original couple (monogenism).

Humans bear the image of God in a way that sets them qualitatively apart from all other animals, by a special divine act or endowment.

The material, physical world is intrinsically good as God made it, not evil, illusory, or a prison for the soul.

God can and does act in the world in ways that supersede or suspend ordinary natural causes (genuine miracles are possible).

Whatever knowledge of God nature provides is insufficient for salvation; saving knowledge requires special revelation in Christ and Scripture.

Human physical death is a consequence of sin; humans were created to be immortal in body and would not have died apart from the fall.

The resurrection of Jesus was a real, bodily, historical event, not merely a symbol of hope or the disciples' inner experience.

A clear and reliable knowledge of God and his saving purposes requires God's special, verbal self-revelation, not merely general revelation.

The universe (or some physical reality) is eternal and had no absolute beginning.

The "days" of Genesis 1 represent long ages or epochs, allowing for an old earth while keeping the sequence broadly historical.

The human conscience and moral sense are a form of God's revelation, giving real knowledge of right and wrong written on the heart.

Genesis 1-3 is intended as an account of actual historical events, not primarily as theological symbol, poetry, or myth.

God ordinarily acts through natural laws and secondary causes, which are themselves his ongoing governance, rather than by frequent direct intervention.

There is no genuine knowledge of God available through nature or human reason apart from God's revelation in Jesus Christ.

God is best understood as creating continuously and in cooperation with an evolving, partly self-creating world (creatio continua), rather than as having finished creation.

Christian faith can and should be defended by appeal to publicly assessable evidence (historical, scientific, philosophical) weighed like any other claim.

The fine-tuning of the universe's physical constants is real evidence of intelligent design or a divine designer.

Certain features of biology exhibit "irreducible" or "specified" complexity that is best explained by intelligent design and could not arise by unguided evolution.

Rational arguments (e.g., cosmological, teleological, moral) can validly demonstrate, or strongly support, the existence of God from observable reality.

Properly interpreted Scripture and properly conducted science will agree, and apparent conflicts arise from misreading one or the other.

God still performs miracles today (healings, signs, answered prayer beyond natural explanation) as he did in biblical times.

Deliberately ending a pregnancy by killing the unborn is in itself a grave moral wrong.

Full moral status and the protections of personhood begin only at birth.

A competent adult's autonomy over their own body is the decisive moral consideration in life-and-death medical choices.

Deliberately ending a patient's life to relieve suffering (active euthanasia) is always morally wrong.

Assisted dying may be appropriate for unbearable suffering even when the condition is not terminal (chronic illness, psychiatric suffering, disability).

Human life possesses a special, inviolable dignity because human beings are made in the image of God.

The direct, intentional killing of an innocent human being is always gravely wrong, with no exceptions.

Human life is a gift over which we are stewards, not owners; we may not dispose of it (our own or another's) at will.

A distinct human person, bearing full moral status, exists from the moment of conception/fertilization.

In some cases (e.g., severe anomaly), ending the life of a newborn could be ethically comparable to late abortion.

Reducing a multiple pregnancy by aborting one or more fetuses ("selective reduction") is morally wrong.

Access to abortion is a fundamental right that should be legally protected.

Adult and induced-pluripotent stem cells (which do not require destroying embryos) are the morally preferable avenue for stem-cell medicine.

A competent person's advance directive refusing future treatment should be respected.

Creating human-animal hybrids or chimeras for research is morally wrong.

Reproductive cloning of a human being is morally wrong.

Creating more embryos than will be transferred to the womb is morally wrong.

Engineering "designer babies" by selecting or editing for desired non-medical traits is morally wrong.

Adopting and gestating abandoned frozen embryos ("embryo adoption" / snowflake adoption) is a praiseworthy way to rescue them.

One is not morally required to use extraordinary/disproportionate means (burdensome, futile, or excessively costly treatment) to prolong life.

Medical professionals have a moral right to conscientiously refuse to perform or refer for abortions.

IVF using a married couple's own gametes is morally acceptable as a remedy for infertility.

Assisted dying / euthanasia should be legally available with appropriate safeguards.

Taking human life can be morally justified in some circumstances (just war, defense of the innocent, lawful execution).

Reason reflecting on human nature (natural law) yields binding moral norms for medicine, independent of explicit Scripture.

Non-abortifacient contraception (barrier/hormonal methods that prevent fertilization) is morally acceptable for married couples.

There is a moral obligation to use ordinary/proportionate means to preserve life (basic care, ordinarily-beneficial treatment).

A physician may permissibly help a competent, terminally ill patient end their own life at the patient's request.

Buying or selling human organs is morally wrong (commodification of the body).

Scripture grants the civil authority a God-given right to wield lethal force ("the sword") against grave wrongdoing.

Suicide (taking one's own life) is morally wrong.

Abortion is morally permissible when continuing the pregnancy would directly threaten the mother's life.

Paying a woman to gestate a child (commercial surrogacy) is specifically wrong as commodification, even if altruistic surrogacy might be tolerated.

Vital organs may be taken only after the donor is truly dead (the "dead donor rule" must not be relaxed).

The rational soul is infused only after the body has reached a sufficient stage of formation (delayed hominization), not at fertilization.

Do-not-resuscitate orders are morally acceptable when resuscitation would be futile or excessively burdensome.

An action with both a good and a foreseen-but-unintended bad effect can be permissible if the bad effect is not the means to the good and the goods are proportionate (the principle of double effect).

Cryopreserving human embryos is morally problematic because it suspends and endangers human lives.

Using genetic technology to enhance traits beyond the treatment of disease (intelligence, appearance, ability) is morally wrong.

Editing the human germline (heritable changes passed to descendants) is morally wrong.

The rational soul is infused by God at the moment of conception.

Late-term abortion (third trimester) is gravely wrong even where earlier abortion might be tolerated.

Donating a non-vital organ (e.g., a kidney) while alive, out of charity, is morally acceptable.

Donating one's organs after death is a morally good and praiseworthy act of charity.

Giving pain relief sufficient to control suffering is acceptable even if it foreseeably (but unintentionally) shortens life.

When a life involves sufficient suffering or loss of function, considerations of "quality of life" can outweigh the duty to preserve it.

Conceiving and selecting a child specifically to be a tissue/organ donor for an existing sibling ("saviour sibling") treats the child as a means and is wrong.

Using lethal force to defend oneself or others from a deadly attacker is morally permissible.

Genetic modification of a patient's body cells to treat disease (somatic gene therapy) is morally acceptable.

Human life must be preserved by every available medical means for as long as possible, regardless of burden or prognosis.

There is a morally significant difference between actively killing a patient and allowing them to die by withholding/withdrawing treatment.

Withdrawing or withholding life-sustaining treatment can be morally licit when it is futile or excessively burdensome.

Abortion is impermissible in all circumstances, including rape, incest, fetal anomaly, and threat to the mother's life.

Irreversible loss of all brain function (brain death) constitutes the genuine death of the person.

Sedating a dying patient into unconsciousness to relieve otherwise intractable suffering (palliative/terminal sedation) is morally acceptable when death is not the intended aim.

Substantially redesigning human biology through technology usurps a prerogative belonging to God ("playing God").

In vitro fertilization is intrinsically morally illicit because it separates procreation from the marital act.

When the mother's life is at risk, only procedures that do not directly target the unborn (e.g., removing a diseased organ with foreseen fetal death) are licit: not a direct abortion.

The state may, in principle, justly impose the death penalty for the gravest crimes.

The human body has an intrinsic, God-given sexual meaning (e.g. male-female complementarity) that moral choices must honor rather than redefine.

The church should liturgically bless and solemnize same-sex unions.

A marriage contracted before the state (civil marriage) is a fully valid marriage in God's sight.

Christians who experience exclusive same-sex attraction are called to lifelong celibacy or to a mixed-orientation marriage with the opposite sex.

Internal lustful desire/fantasy, even without any outward act, is itself sin.

Marriage is essentially a covenant (a binding, God-witnessed promise) more than a contract or a means to ends.

Marriage is by nature a lifelong, exclusively monogamous union.

By definition and divine design, marriage is the union of one man and one woman.

There are no grounds whatsoever that morally justify divorce for a believer.

Consensual polyamorous or "ethical non-monogamous" relationships can be morally legitimate.

Polygamy (one man, multiple wives) is morally wrong for Christians.

Using pornography is morally wrong.

Premarital sex (fornication) is always sinful, even between an engaged or committed couple.

Sexual acts between two people of the same sex are always morally wrong.

A covenanted union between two people of the same sex can be a true marriage in God's sight.

Scripture provides binding, authoritative norms for sexual conduct that the church is not free to revise.

A person's sex is a fixed, binary, God-given reality determined at conception, not something that can be changed.

Sexual intercourse is morally reserved exclusively for marriage.

Contraceptive methods that may act after fertilization (potential abortifacients) are morally wrong even if other contraception is permitted.

Churches or clergy that bless same-sex unions should face formal discipline or removal from the wider body.

Consecrated celibacy/virginity is a higher or more excellent state than marriage.

Chastity (rightly ordered sexuality according to one's state in life) is a positive virtue to be actively cultivated, not merely abstinence.

Those ordained to the priesthood/ministry should be celibate.

Divorce is permitted in the case of a spouse's sexual unfaithfulness (the "exception clause").

A person divorced and civilly remarried without annulment should be barred from receiving Communion.

The church can legitimately leave the same-sex marriage question to local conscience without dividing fellowship over it.

Sexual pleasure within marriage is a genuine good to be enjoyed for its own sake, not merely tolerated for procreation.

The unitive good (companionship, mutual love, and one-flesh union of the spouses) is at least as central as procreation, if not more so.

A vow of lifelong celibacy (religious life) is genuinely binding before God and should not be dispensed lightly.

Artificial contraception (barrier, hormonal, sterilization) is intrinsically morally wrong.

Married couples may use contraception freely as a matter of prudent stewardship, with no moral cloud over it.

Every marital sexual act must remain open to the possibility of procreation.

The husband is the divinely appointed head of the wife, who is called to submit to his leadership.

A valid, consummated marriage is absolutely indissoluble; nothing but death ends it.

A valid marriage requires proper canonical form, free consent, and openness to its essential ends; defects in these can void it.

Masturbation is morally wrong.

Lifelong singleness is a full and equal Christian vocation, not a lesser or transitional state.

The consistent, unbroken teaching of the historic church on sex and marriage is itself a decisive authority that cannot be overturned.

Some unions that appeared to be marriages were never valid marriages, and the church can rightly declare them null (annulment).

Old Testament polygamy was genuinely permitted/tolerated by God for that era, not merely recorded as sin.

Marriage between the baptized is a sacrament that confers grace.

A natural-law reading of the body and its built-in purposes (apart from any single proof-text) establishes objective norms for sexual acts.

The church may, by pastoral mercy ("economia"), permit a second or third marriage with a penitential rite even though it is less than the ideal.

A man already in a polygamous marriage when he converts may remain married to all his wives rather than being required to divorce.

Same-sex sexual attraction is an objective disorder of desire even when not acted upon.

Women may be ordained as pastors/priests and hold the church's highest teaching/governing office.

Even within marriage, some sexual acts are morally illicit (not "anything goes" between spouses).

Spacing or limiting births by natural family planning (periodic abstinence) is morally acceptable for serious reasons, where artificial means are not.

One's stance and conduct on sexual ethics bears on salvation/standing before God, not merely on discipleship maturity.

Sexual sins are not categorically graver than other sins and should not be singled out for special emphasis or discipline.

Racism (partiality and contempt on the basis of race or ethnicity) is a sin contrary to the gospel.

Civil government is divinely instituted, and obedience to lawful authority is a Christian duty (Romans 13).

God ordains distinct nations/ethnic groups with boundaries that should be preserved, such that ethnic separateness has positive theological warrant.

Taking a solemn oath before lawful authority, calling God to witness the truth, is a permitted and even reverent act.

It can be morally legitimate for Christians to use lethal force under some circumstances (e.g. defense of the innocent, just war).

Serving in the armed forces is an honorable Christian vocation.

Private ownership of property is a God-given right that the state and church must respect and protect.

God wills material prosperity and physical health for faithful believers, and these can be claimed through faith and giving.

Church and state should be institutionally separate, with the state neither establishing a religion nor coercing belief.

Capitalism as a system is intrinsically exploitative and stands under God's judgment; Christian faithfulness requires working to replace it.

It is fitting for Christians to seek and hold civil office in order to govern justly.

Active civic participation (voting, advocacy, holding office) is a positive Christian duty in a free society.

Christians may, and sometimes must, disobey civil laws that command sin or are gravely unjust.

Political life should be ordered toward a shared "common good" that the state has positive responsibility to promote, not merely the protection of individual rights.

Political compromise and coalition with non-Christians or ideological opponents is a legitimate and prudent way to pursue the common good.

The civil law should impose the death penalty for a wide range of offenses specified in the Mosaic law (e.g. blasphemy, adultery, idolatry, sabbath-breaking).

A war may be just only if it meets defined criteria (just cause, legitimate authority, right intention, last resort, proportionality, reasonable hope, discrimination/non-combatant immunity).

A nation has a legitimate, God-permitted right to regulate its borders and limit immigration for the sake of order and the common good.

A natural moral law, knowable in principle by reason apart from special revelation, is a legitimate basis for civil law and public argument.

Animals and the rest of creation have value to God in themselves, not merely instrumental value for humans.

Christians must not resist evildoers with force even in personal self-defense ("turn the other cheek" taken as a binding command, not counsel).

Nonviolence is the normative Christian way, binding on all believers, not merely a special vocation.

Police work, including the use of coercive force to maintain order, is a legitimate Christian calling.

The state should provide a fair, level public space for diverse religious and worldview communities rather than privileging Christianity or enforcing secularism.

Christians are bound by a real obligation of solidarity with the poor and oppressed, such that their interests have a privileged claim ("preferential option for the poor").

Social problems should be addressed at the most local competent level, with higher authorities intervening only when lower ones cannot cope (subsidiarity).

Christians must not swear oaths at all (taking "swear not at all" as a binding command), affirming with a simple yes or no instead.

The civil and judicial laws of the Old Testament (with their penalties) remain the standard for modern civil government.

Scripture's command to welcome the foreigner and care for the sojourner imposes a real Christian duty toward immigrants and refugees today. (This question does not consider any political orientation's specific definition of what constitutes a legitimate "immigrant" or "refugee.")

Christians should actively resist injustice through nonviolent means (protest, civil disobedience, noncooperation), not merely abstain from violence.

Faithfulness requires a "consistent life ethic" opposing abortion, capital punishment, euthanasia, and unjust war together as a single seamless garment.

Democratic, representative government is the political order most consonant with Christian convictions about human dignity and the limits of power.

The dominion mandate means the earth's resources are given chiefly for human use and development, and exploiting them for human flourishing is good.

God may sanction war as a holy or sacred cause, such that fighting it is itself an act of religious obedience or merit.

A nation should publicly identify as Christian and order its laws, symbols, and institutions around the Christian faith ("Christian nation").

Political and material success (electoral wins, national prosperity, victory) can be read as signs of God's blessing on a cause or nation.

Civil law should reflect and enforce Christian moral standards on public matters (e.g. blasphemy, sabbath, vice), not merely a minimal shared morality.

Voluntary poverty or radical simplicity is a holier and more Christlike way of life, to be honored above the pursuit of wealth.

Christ's lordship extends over every sphere of life (politics, economics, art, science) and Christians are called to bring all of them under his rule.

The civil magistrate rightly holds authority over the external governance of the church (appointments, councils, discipline of clergy).

Opposing abortion and protecting unborn life should be among the highest priorities of Christian political engagement.

Scripture provides binding, authoritative norms not only for personal conduct but for the ordering of society, economics, and the state.

The civil government has a duty to recognize, establish, and protect the true religion (and may restrain public false worship).

The gospel is essentially a message of individual reconciliation with God, and social transformation is at most a secondary by-product, not part of its core content.

Beliefs about angels and demons should be limited to what Scripture plainly teaches, rejecting speculative hierarchies, named extra-biblical angels, and elaborate demonologies.

Angels are created beings, made by God, and are not eternal or self-existent.

Angels are real, personal, created beings who actually exist, not merely literary symbols or pre-scientific imagery.

1 Enoch (the Watchers material) carries real authority or reliable insight for understanding angels, the fall, and demons.

Seeking contact with spirits/the dead through mediums, séances, channeling, or divination is forbidden and dangerous (opens to the demonic).

Demons are real, personal evil spirits (fallen angels or their kind), not merely symbols of disease, vice, or social evil.

The devil and his angels will suffer eternal, conscious punishment in the lake of fire.

Evil is grounded in an eternal, uncreated power or principle opposed to God (cosmic dualism), not merely a corrupted creature.

In the end even Satan and the fallen angels will be reconciled to God (apokatastasis of all rational creatures).

It is proper to address, ask, or pray to one's guardian angel for protection and aid.

Invoking angels by name in ritual/amuletic/"angelic magic" contexts to obtain power or protection is legitimate Christian practice.

The traditional ninefold scheme of angelic orders (seraphim, cherubim, thrones, dominions, virtues, powers, principalities, archangels, angels) reflects a real heavenly order.

Satan is presently active in tempting, accusing, deceiving, and opposing the church and individuals.

Satan is a fallen angel (a created good being who rebelled) not an independent evil principle or co-eternal power.

Satan/the devil is a real, personal spirit-being, not merely a symbol or personification of evil.

Satan operates only within limits God permits and is wholly subordinate to God's sovereignty (cf. Job).

A portion of the angels rebelled against God and fell from their original state.

Worship (latria) of angels is forbidden; worship is due to God alone.

The angels fell primarily through pride: refusing subjection to God / seeking to exalt themselves.

The fall of the rebel angels was a single, definitive, irrevocable choice (no second chance, no repentance possible).

Angels are without sex/gender and do not marry or reproduce.

Angels exist in vast, possibly innumerable, multitudes.

Angels possess intellect and will: they know, choose, and act as persons.

Angels are purely spiritual (incorporeal) beings without material bodies of their own.

Biblical "angels" are best understood as symbols, personifications, or mythological language for God's action and human experience, not as actually existing spirit-persons.

Angels can assume visible, bodily appearances to interact with humans.

Angels possess some kind of refined, ethereal, or subtle body rather than being wholly immaterial.

Fallen angels retain their natural angelic powers (intelligence, strength, mobility), now turned to evil ends.

Excessive preoccupation with demons, curses, and the occult is itself spiritually harmful and to be avoided (a sober, Christ-centered focus is preferred).

Exorcism should normally be performed through a formal, authorized rite by a duly appointed minister/priest, with ecclesial oversight.

Satan and the powers were decisively defeated and disarmed at the cross/resurrection (Christus Victor), even if final destruction awaits.

Satan rules a real organized kingdom/domain of darkness with subordinate evil powers.

There are seven chief angels/archangels who stand before God (the "seven spirits/angels" tradition, including names like Uriel, Selaphiel, etc.).

The angelic rebellion occurred before the fall of humanity, and the serpent's temptation issued from an already-fallen angel.

Angels were created before (or at the very beginning of) the material cosmos.

Angels are assigned specific offices and missions (messengers, guardians, ministers of providence, executors of judgment).

Specific archangels (e.g., Michael, Gabriel, Raphael) are named and venerated/honored as distinct individuals.

Every individual human being is assigned a personal guardian angel.

Guardian/ministering angels are given to serve believers (the elect/the church), not assigned universally to all persons.

There is a meaningful distinction between demonic "possession" (indwelling/control) and lesser "oppression"/influence from without.

The "Lucifer"/"Day Star" of Isaiah 14 (and the king of Tyre in Ezekiel 28) refers, at least typologically, to Satan and his fall.

Demons are specifically the disembodied spirits of the dead nephilim (Watchers' offspring), distinct from the fallen angels themselves.

There are genuine ranks or orders among angels (a real hierarchy), not merely undifferentiated spirits.

Angels (and named archangels) may be venerated and honored (dulia) and asked to intercede, distinct from the worship due to God.

The body is essential to being a complete human person, not an accidental or dispensable container for the soul.

The material human body is intrinsically good as created by God.

The resurrection body will be materially/physically continuous in some real way with the present body.

Human dignity does not depend on possessing or exercising any particular capacity (such as rationality or productivity).

Persons with severe cognitive or physical disabilities bear the full image of God and possess full personhood.

A dying, comatose, or severely declined person retains full human dignity and personhood until natural death.

All human beings possess equal intrinsic worth before God regardless of race, sex, ability, or status.

Adam and Eve were real, historical individuals who are the biological ancestors of all humanity.

The image of God is the ground of the inviolable dignity and worth of every human being.

Human beings are created in the image of God.

All ethnic groups descend from a common humanity and share one undivided nature, with no theological basis for racial hierarchy.

The ultimate hope for human persons is bodily resurrection, not merely the survival of a disembodied soul.

God created humanity as male and female, and this sexed binary is a good and intended feature of human nature.

Human souls pass through multiple successive earthly lives (reincarnation).

The unborn human being is a full person bearing the image of God from conception.

Human beings can, by their natural powers and without any special grace, fulfill God's commands and choose the good.

The human person can take the first step toward God, with grace then assisting what the person has begun.

Disordered desire (concupiscence) that remains in the baptized/regenerate is itself truly sin, not merely a tendency toward sin.

Humanity is commissioned to develop and steward creation's potential (the "cultural mandate") as part of its God-given purpose.

Human dominion over creation is a stewardship of care, not a license to exploit.

The soul is present from the moment of conception (immediate ensoulment).

Humanity differs from other animals in kind, not merely in degree.

The Fall defaced or marred the image of God without erasing it.

The image of God belongs uniquely to humans and is not shared by non-human animals.

The image of God remains in every human being after the Fall, however damaged.

Each individual human soul has supreme and incommensurable value to God.

The first humans were created in a state of original righteousness or holiness, not in moral neutrality or immaturity.

Human beings inherit a corrupted nature (original sin) from Adam, prior to and apart from any actual sins they commit.

Rest (Sabbath) is built into the created human design and is essential to human flourishing, not merely a legal requirement.

Human sexuality is a good gift of God within its proper bounds, not merely a concession to weakness.

The human soul is by nature immortal and continues to exist consciously after the death of the body.

Human souls existed before their embodiment in this earthly life.

It can be good and faithful for a person to live in and (where desired) medically transition to a gender identity differing from their birth sex.

Every honest occupation can be a genuine divine calling, not only ordained or "sacred" work.

Work is part of God's good creational design for humanity, not merely a curse resulting from the Fall.

Lifelong celibacy is a fully honorable and complete form of Christian human flourishing, not a deficient state.

God assigns men and women distinct and complementary roles in the home and church.

Gender is a social or self-determined identity that can be distinguished from, and may differ from, biological sex.

The human being is a microcosm uniting the material and spiritual orders, serving as a bridge or priest of creation.

The image of God is properly defined by Christ, the true image, with humanity imaging God by conformity to him.

Scripture distinguishes "image" (retained) from "likeness" (lost in the Fall and restored in Christ).

The image of God consists primarily in humanity's capacity for and existence in relationship (with God and others).

The image of God consists primarily in a substantive human capacity such as reason, intellect, or will.

Grace perfects and elevates a human nature that, though wounded, remains fundamentally oriented toward God.

To be a person is fundamentally to exist in relation and communion, modeled on the Trinity, not as an isolated individual.

Believers are entirely free from the law's condemning function but remain under its directing function.

The ceremonial/cultic laws (sacrifices, dietary rules, festivals, purity codes) are fulfilled in Christ and no longer binding.

Jewish people remain in a valid saving covenant through the Mosaic/Abrahamic covenant and need not come to faith in Jesus to be saved.

Followers of Jesus, at least those of Jewish background, should continue to observe the full Torah (dietary law, festivals, Sabbath, circumcision).

Gentile believers were never placed under the Mosaic law and are free from its specific obligations.

The Levitical sacrificial system has been permanently ended and fulfilled by the once-for-all sacrifice of Christ.

Ongoing obedience to God's commands is the necessary evidence and fruit of genuine saving faith.

The God and Scriptures of the Old Testament are fully continuous and authoritative for Christians, not a lower or superseded revelation to be set aside.

Physical circumcision remains a required covenant obligation for the people of God (or at least for Jewish believers).

The biblical covenants (Noahic, Abrahamic, Mosaic, Davidic, New) progressively reveal and advance one connected divine plan that culminates in Christ.

The law has a positive "third use" as the normative guide for the grateful obedience of justified believers.

The Abrahamic covenant is foundational and its promises remain operative for the people of God today.

Civil governments today are obligated to enforce the moral and judicial laws of Moses, including their penal sanctions.

The civil/judicial laws of Israel expired with the Old Testament nation and do not bind modern states except as their general equity informs justice.

Before creation, the persons of the Trinity entered an eternal covenant of redemption (pactum salutis) in which the Son agreed to redeem the elect.

The biblical festivals (Passover, Pentecost, Tabernacles, etc.) should still be observed by believers.

There will be a future large-scale turning of ethnic Israel to Christ before the end ("all Israel will be saved").

Because salvation is entirely by grace, the Christian is under no law and obedience to commands plays no necessary role in the believer's life.

The moral law, summarized in the Ten Commandments, is perpetually binding on all people in all eras.

A natural moral law, knowable by reason and binding on all people, underlies and confirms the moral content of God's revealed law.

The Noahic covenant grounds God's ongoing preservation of creation and a sphere of common grace/common order for all humanity.

The law serves a civil/political use to restrain evil and preserve order in society generally, apart from salvation.

God governs through two distinct kingdoms: the spiritual (church/gospel) and the civil (state/law/reason), which should not be collapsed into one another.

The church's mission includes progressively bringing every sphere of society under the lordship of Christ and biblical law.

Scripture unfolds a single, unified covenant of grace administered differently across redemptive history, so that Old and New Testament believers are saved in fundamentally the same way.

The Mosaic law is rightly divided into moral, civil (judicial), and ceremonial categories, which have different applicability today.

"Saints" in the New Testament sense means all believers, not a special canonized class.

It is fitting (or required) that altars contain the relics of saints.

Messages delivered in apparitions (warnings, devotions, consecrations) carry real doctrinal or devotional authority for the Church.

Belief in Mary's assumption is a binding article of faith that must be held for full communion.

A formal canonization is an infallible declaration that the named person is in heaven.

Consecrating oneself (or one's nation) to Mary / to her Immaculate Heart is a wholesome act of devotion.

The cult of the saints is a post-biblical accretion that should be removed rather than reformed.

Mary is owed a special degree of veneration (hyperdulia) higher than that given any other saint, yet still infinitely below the worship due God.

Icons are not mere art but genuine "windows" through which the faithful commune with the holy persons depicted.

Sacred images and icons of Christ, Mary, and the saints may rightly be venerated (honored with bows, incense, kisses), the honor passing to the prototype.

Adoration/worship (latria) is owed to God alone and may never be offered to any creature, including Mary or the saints.

Devotion to Mary is a central and indispensable feature of authentic Christian spirituality.

Mary cooperated uniquely and subordinately in the work of redemption such that she may be called "Co-Redemptrix."

Mary occupies a quasi-divine or near-divine status, effectively a fourth person to be adored alongside the Trinity.

All graces from God are dispensed to humanity through Mary's mediation.

Mary herself needed and received salvation through Christ, like every other human being.

Offering the Mass/Divine Liturgy for a specific deceased person confers real spiritual benefit on that soul.

Prayers may be addressed directly to saints and to Mary (e.g., "Holy Mary, pray for us"), not only to God.

The prayers, almsgiving, and Masses of the living can actually benefit and assist the departed.

Even genuine apparitions and private revelations add nothing to public revelation and bind no one's faith.

The historic trafficking and multiplication of relics was a corrupting abuse to be rejected.

God works miracles, healings, or graces through the relics of saints.

The physical relics of saints (bones, possessions) may rightly be honored and venerated.

Repeated Marian devotions such as the Rosary are a wholesome and recommended form of prayer.

Saints and Mary can themselves grant favors, protection, or healing, not merely relay requests to God.

Particular saints are especially efficacious for particular needs (e.g., a saint for lost objects, travel, illness).

Mary may rightly be called "Theotokos" / "Mother of God" (God-bearer) because the one she bore is truly God incarnate.

Jesus was conceived by the Holy Spirit while Mary was a virgin, without a human father.

The "brothers of the Lord" are kinsmen/cousins, not siblings or step-siblings (the Hieronymian view).

There is exactly one mediator between God and humanity (Jesus Christ) and no creature shares in that mediating office.

Mary should be called only "mother of Christ" (Christotokos) / "mother of Jesus," and "Mother of God" is misleading or improper.

When the Church formally approves an apparition (e.g., as "worthy of belief"), the faithful may reasonably trust it.

The "communion of saints" refers to the fellowship of living believers with one another (and with God), not to interaction with the departed.

Scripture itself warrants calling Mary "blessed" and honoring her as the favored mother of the Lord.

Material things and holy persons (icons, relics, saints) are legitimate created channels of God's grace, not idols, because the incarnation sanctifies matter.

Invoking or praying to saints/Mary is forbidden: a form of necromancy or misdirected worship.

It is fitting to keep a calendar of saints' feast days and commemorate them in worship.

Mary has genuinely appeared to people in history (e.g., at recognized sites) and such apparitions can be authentic.

The proliferation of Marian titles and devotions should be restrained to keep Christ central.

Mary committed no actual personal sin during her life.

Mary was free from concupiscence (the inner inclination to sin), not merely from sinful acts.

Mary is rightly honored as "Mother of the Church," the spiritual mother of all believers.

Mary now reigns as Queen of Heaven, crowned and exalted above all the angels and saints.

It is proper to assign patron saints to nations, occupations, and life-situations and to seek their particular patronage.

It is right and beneficial to pray for the souls of the faithful departed.

There is an intermediate state of purification (purgatory) in which the saved are cleansed before entering full glory.

Three-dimensional statues of saints and Mary are an acceptable form of sacred art and devotion.

The Church exists in three states: militant (on earth), suffering (being purified), and triumphant (in glory), in active mutual communion.

Whatever the theory, the actual veneration of Mary and the saints functions as idolatry and dishonors God.

In practice, the honors given to Mary and the saints tend to obscure or compete with the unique glory of Christ.

Mary was taken up body and soul into heavenly glory at the end of her earthly life.

The "communion of saints" is a living fellowship uniting believers on earth with the faithful departed in heaven.

Religious images may be used for instruction and decoration but must not be venerated or bowed to.

Mary was preserved free from the stain of original sin from the very first moment of her own conception.

The "brothers of the Lord" are most plausibly Joseph's children from a marriage before Mary (the Epiphanian view).

Mary is fittingly typified by the Ark of the Covenant, the Burning Bush, and similar Old-Testament figures.

Mary truly died (fell asleep) before being raised/assumed, rather than being taken up without dying.

Taking the name of a saint at baptism/chrismation and looking to that saint as a special protector is a good practice.

Prayer for the dead is right, but the Latin doctrine of purgatory as a defined place/process of satisfactory punishment should be rejected.

Mary remained a virgin even in the act of giving birth (her virginity was preserved "in partu"), without the ordinary physical changes of childbirth.

Mary remained a virgin throughout her whole life and never had marital relations or other children after Jesus ("ever-virgin").

Creatures (Mary, the saints) can exercise a real but wholly subordinate, intercessory mediation that does not rival Christ's unique mediation.

The Church has authority to formally declare particular departed persons to be saints in heaven (canonization).

Mary is the "New Eve" whose obedience reverses the disobedience of the first Eve in the economy of salvation.

Mary was supremely holy and purified by grace, but was not preserved from original sin from conception in the Western "immaculate" sense.

The departed saints in heaven are aware of and intercede in prayer for those still living on earth.

There is a real and legitimate distinction between the worship (latria) owed to God alone and the veneration/honor (dulia) given to saints.

It is good and proper to ask Mary specifically to intercede for us with her Son.

It is good and proper to ask the saints in heaven to pray to God on our behalf.