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| − | <I>I believe that there is but one only living and true God, who is infinite in being and perfection, who works all things according to the counsel of His own immutable and most righteous will, that He is the rewarder of those that diligently seek Him; and withal most just and terrible in His judgments, hating all sin, and who will by no means clear the guilty.
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| − | I believe that God has most sovereign dominion over all creatures, and that He is due from angels and men, and every other creature, whatsoever worship, service, or obedience He is pleased to require of them.
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| − | I believe that in the unity of the Godhead there are three Persons of one substance, power, and eternity; God the Father, God the Son, and God the Holy Ghost. The Father is of none, neither begotten nor proceeding; the Son is eternally begotten of the Father; the Holy Ghost eternally proceeding from the Father and the Son.
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| − | I believe that Longinus did pierce the side of Jesus Christ as He hung upon the Cross, and in so doing revealed the divinity of God the Son in fulfillment of the prophecies, and that Longinus was Damned for his blasphemy, which itself is part of God's Holy Plan.
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| − | I believe that the Damned are the agents of God's Holy Will, chosen by the Embrace to test the faithful and drive them unto Him, as wolves drive sheep to the shepherd.
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| − | I believe that I sinned and became one of the Damned to act upon God's Holy Will, and though I am destined for Hell, I may yet find my purpose through God's Holy Plan.</I>
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| − | == History ==
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| − | The Westminster Creed was written in the eighteenth century by a British member of the Lancea Sanctum named Charles Emerson as a response to the Protestant Reformation. Anglican in life, Emerson fully accepted the Sanguineous Catechism, but wished to strip Sanctified faith of the oppressive ritualism that he believed made it difficult to win new converts in non-Catholic regions.
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| − | == Practice ==
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| − | The Westminster Creed eliminates the last four canons, significantly rewrites the Sixth Canon, and makes minor changes to the rest of the text to eliminate overt signs of Catholicism, but in principle accepts all of the major tenets of the covenant’s faith. This includes much of the hierarchy — Bishops and Archbishops still rule in Westminster domains, though Priests are often referred to as Reverends or Vicars.
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| − | In practice, the revision resulted in only two major changes. First, Priests are not forbidden to form long-term relationships with other vampires, though such relationships remain rare due to the vampiric condition. Second, the Apostolica and Ecclesia were substantially rewritten to eliminate much of what Emerson called “excessive ceremonialism.” Most of the traditional rites remain, but the pomp and circumstance of the Monachal rites are replaced with a more staid and somewhat passionless approach, reminiscent of a more “vernacular” Presbyterian or Methodist service. Westminster services almost never run over an hour in length.
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| − | == Appeal ==
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| − | A secondary effect of Emerson’s changes is that it makes the Sanctified faith into a religion that other covenants could appreciate as an addition to their own sectarian beliefs (with the usual, expected exception of the Circle of the Crone, though the exclusion is often mutual). As such, services for adherents to the Westminster Creed are usually open to members of other covenants, though participation in the rites, and of course, tutelage in Theban Sorcery, is reserved exclusively for those who convert fully to the Lancea Sanctum. While Emerson’s hopes that his creed could lead to a merging of the Invictus with the Lancea Sanctum in his home domain have not yet come to fruition, the creed has become popular in Great Britain (and many of its former possessions) and the Eastern United States.
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| − | However, the Westminster Creed’s coziness with outside covenants has led to more than one vampire accusing the creed of fomenting apostasy. Such critics argue that the Westminster Creed merely promotes a form of “cafeteria vampirism,” in which worshipers become more concerned with gaining power in temporal, cross-covenant factions than in spreading The Testament of Longinus. Indeed, the Westminster Creed itself argues that the Sanctified should be content to leave worldly affairs to other Kindred if they are capable of governing in a moral manner. The duty of the Sanctified in such a domain is to serve as the conscience of the Prince. Detractors ask in reply: “Who will serve as the conscience of the Priest?”
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| − | == The Westminster Creed Catechism ==
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| − | <I>(ooc: The Westminster Creed Catechism is developed from the actual Westminster Catechism of the Anglican Church, but modified for use by the Damned; written by Wade Racine.)</I>
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| − | <I>Q. 1. What is the chief end of the Damned?</I>
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| − | * A. The Damned's chief end is to glorify God, and to perform His works.
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| − | <I>Q. 2. What rule hath God given to direct us how we may glorify Him and perform His works?</I>
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| − | * A. The Word of God, which is contained in the Testament of Longinus, is the only rule to direct us how we may glorify Him and perform His works.
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| − | <I>Q. 3. What does the Testament principally teach?</I>
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| − | * A. The Testament principally teaches, what the Damned is to believe concerning God, and what duty God requires of the Damned.
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| − | <I>Q. 4. What is God?</I>
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| − | * A. God is a Spirit, infinite, eternal, and unchangeable, in his being, wisdom, power, holiness, justice, goodness, and truth.
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| − | <I>Q. 5. Are there more Gods than one?</I>
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| − | * A. There is but one only, the living and true God.
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| − | <I>Q. 6. How many persons are there in the Godhead?</I>
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| − | * A. There are three persons in the Godhead: the Father, the Son, and the Holy Ghost; and these three are one God, the same in substance, equal in power and glory.
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| − | <I>Q. 7. What are the decrees of God?</I>
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| − | * A. The decrees of God are, his eternal purpose, according to the counsel of his will, whereby, for his own glory, he hath foreordained whatsoever comes to pass.
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| − | <I>Q. 8. How doth God execute his decrees?</I>
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| − | * A. God executeth his decrees in the works of creation and providence.
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| − | <I>Q. 9. What is the work of creation?</I>
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| − | * A. The work of creation is, God’s making all things of nothing, by the word of his power, in the space of six days, and all very good.
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| − | <I>Q. 10. How did God create man?</I>
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| − | * A. God created man male and female, after his own image, in knowledge, righteousness, and holiness, with dominion over the creatures.
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| − | <I>Q. 11. What are God’s works of providence?</I>
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| − | * A. God’s works of providence are, his most holy, wise, and powerful preserving and governing all his creatures, and all their actions.
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| − | <I>Q. 12. What special act of providence did God exercise towards man in the estate wherein he was created?</I>
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| − | * A. When God had created man, he entered into a covenant of life with him, upon condition of perfect obedience; forbidding him to eat of the tree of the knowledge of good and evil, upon pain of death.
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| − | <I>Q. 13. Did humanity continue in its estate wherein they were created?</I>
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| − | * A. The first parents, being left to the freedom of their own will, fell from the estate wherein they were created, by sinning against God.
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| − | <I>Q. 14. What is sin?</I>
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| − | * A. Sin is any want of conformity unto, or transgression of, the law of God.
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| − | <I>Q. 15. What was the sin whereby the first parents fell from the estate wherein they were created?</I>
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| − | * A. The sin whereby our first parents fell from the estate wherein they were created, was their eating the forbidden fruit.
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| − | <I>Q. 16. Did all mankind fall in Adam’s first transgression?</I>
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| − | * A. The covenant being made with Adam, not only for himself, but for his posterity; all mankind, descending from him by ordinary generation, sinned in him, and fell with him, in his first transgression.
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| − | <I>Q. 17. Into what estate did the fall bring mankind?</I>
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| − | * A. The fall brought mankind into an estate of sin and misery.
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| − | <I>Q. 18. Wherein consists the sinfulness of that estate whereinto man fell?</I>
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| − | * A. The sinfulness of that estate whereinto man fell, consists in the guilt of Adam’s first sin, the want of original righteousness, and the corruption of his whole nature, which is commonly called original sin; together with all actual transgressions which proceed from it.
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| − | <I>Q. 19. What is the misery of that estate whereinto man fell?</I>
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| − | * A. All mankind by their fall lost communion with God, are under his wrath and curse, and so made liable to all the miseries of this life, to death itself, and to the pains of hell forever.
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| − | <I>Q. 20. Did God leave all mankind to perish in the estate of sin and misery?</I>
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| − | * A. God, having out of his mere good pleasure, from all eternity, elected some to everlasting life, did enter into a covenant of grace to deliver them out of the estate of sin and misery, and to bring them into an estate of salvation by a Redeemer.
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| − | <I>Q. 21. Who is the Redeemer of God’s elect?</I>
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| − | * A. The only Redeemer of God’s elect is the Lord Jesus Christ, who, being the eternal Son of God, became man, and so was, and continueth to be, God and man in two distinct natures, and one person, forever.
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| − | <I>Q. 22. How did Christ, being the Son of God, become man?</I>
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| − | * A. Christ, the Son of God, became man, by taking to himself a true body, and a reasonable soul, being conceived by the power of the Holy Ghost, in the womb of the virgin Mary, and born of her, yet without sin.
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| − | <I>Q. 23. What offices doth Christ execute as the Redeemer of Man?</I>
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| − | * A. Christ, as the Redeemer of Man, executeth the offices of a prophet, of a priest, and of a king, both in his estate of humiliation and exaltation.
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| − | <I>Q. 24. How doth Christ execute the office of a prophet?</I>
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| − | * A. Christ executeth the office of a prophet, in revealing to man, by his Word and Spirit, the will of God for our salvation.
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| − | <I>Q. 25. How doth Christ execute the office of a priest?</I>
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| − | * A. Christ executeth the office of a priest, in his once offering up of himself a sacrifice to satisfy divine prophecy, and reconcile man to God, and in making continual intercession for man.
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| − | <I>Q. 26. How doth Christ execute the office of a king?</I>
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| − | * A. Christ executeth the office of a king, in subduing man to himself, in ruling and defending man, and in restraining and conquering all his enemies.
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| − | <I>Q. 27. Wherein did Christ’s humiliation consist?</I>
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| − | * A. Christ’s humiliation consisted in his being born, and that in a low condition, made under the law, undergoing the miseries of this life, the wrath of God, and the cursed death of the cross at the hands of Longinus; in being buried, and continuing under the power of death for a time.
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| − | <I>Q. 28. Wherein consisteth Christ’s exaltation?</I>
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| − | * A. Christ’s exaltation consisteth in his rising again from the dead on the third day, in ascending up into heaven, in sitting at the right hand of God the Father, and in coming to judge the world at the last day.
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| − | <I>Q. 29. How are we made partakers of the redemption purchased by Christ?</I>
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| − | * A. We are made partakers of the redemption purchased by Christ by being the drinkers of mankind, driving them back to God's light as the wolf drives the straying sheep back to the shepherd, as part of the effectual application of the redemption to man.
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| − | <I>Q. 30. How doth the Spirit apply to man the redemption purchased by Christ?</I>
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| − | * A. The Spirit applieth to man the redemption purchased by Christ through prophecy by the hand of Longinus, by working faith in man, and thereby uniting man to Christ in our effectual calling.
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| − | <I>Q. 31. What is effectual calling?</I>
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| − | * A. Effectual calling is the work of God’s Spirit through the Damned, whereby, convincing man of his sin and misery, enlightening his mind in the knowledge of Christ, and renewing his will, we doth persuade and enable man to embrace Jesus Christ, freely offered to man in the gospel.
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| − | <I>Q. 32. What acts do they that are effectually called partake of in this damnation?</I>
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| − | * A. They that are effectually called do in this damnation partake of justification, chastisement, and sanctification, and the several acts which in this damnation do either accompany or flow from them.
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| − | <I>Q. 33. What is justification?</I>
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| − | * A. Justification is an act of God’s plan, wherein he charges us to punish all sins, and to drive man into being righteous in His sight, only for the righteousness of Christ imputed to man, and received by faith alone.
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| − | <I>Q. 34. What is chastisement?</I>
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| − | * A. Chastisement is an act of God’s plan, whereby we are made into instruments of his will, and act as his holy monsters.
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| − | <I>Q. 35. What is sanctification?</I>
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| − | * A. Sanctification is the work of God’s plan, whereby we are renewed in our purpose after the will of God, and are enabled more and more in our damnation to further his purpose.
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| − | <I>Q. 36. What are the consequences which in this damnation do accompany or flow from justification, chastisement, and sanctification?</I>
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| − | * A. The consequences which in this life do accompany or flow from justification, chastisement, and sanctification, are, assurance of God’s will, righteousness of conscience, obedience to the Holy Ghost, and perseverance therein to the end.
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| − | <I>Q. 37. What consequences do the Damned face at death?</I>
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| − | * A. The souls of damned are sent to the fire of hell, there to be tormented until the end of days; and their bodies, being still damned, shall become ash, till the resurrection.
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| − | <I>Q. 38. What consequences do the Damned face from Christ at the resurrection?</I>
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| − | * A. At the resurrection, the Damned, being cursed and in a state of sin, shall be openly judged, and their destination determined for all eternity based upon how they carried out God's will.
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| − | <I>Q. 39. What is the duty which God requireth of the Damned?</I>
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| − | * A. The duty which God requireth of the Damned, is obedience to his revealed will.
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| − | <I>Q. 40. What did God at first reveal to the Damned for the rule of his obedience?</I>
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| − | * A. The rule which God at first revealed to the Damned for his obedience, was the moral law.
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| − | <I>Q. 41. Wherein is the moral law summarily comprehended?</I>
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| − | * A. The moral law is summarily comprehended in the Commandments of Longinus.
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| − | <I>Q. 42. What is the sum of the Commandments of Longinus?</I>
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| − | * A. The sum of the Commandments of Longinus is, we have a purpose in serving God; we are no longer mortal; we are placed above man; we are limited in our powers by God; our purpose is to serve.
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| − | <I>Q. 43. Which is the first commandment?</I>
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| − | * A. That though you are Damned, your Damnation has purpose. It is the will of God that you are what you are, and the will of God is that the Damned exist to show the evils of turning from Him. The evil become Damned; God has taken those worthy of His love to His own side.
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| − | <I>Q. 44. What is required in the first commandment?</I>
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| − | * A. The first commandment requireth the Damned to acknowledge the will of God and his purpose for us.
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| − | <I>Q. 45. What is forbidden in the first commandment?</I>
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| − | * A. The first commandment forbiddeth the denying of God and his purpose for us.
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| − | <I>Q. 46. What are we specially taught by these words before us in the first commandment?</I>
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| − | * A. These words before us in the first commandment teach the Damned, that God, who seeth all things, taketh notice of, and is much displeased with, our unworthiness of his love.
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| − | <I>Q. 47. Which is the second commandment?</I>
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| − | * A. That what you once were is not what you now are. As a mortal is a sheep, so are the Damned wolves among them. That role is defined by nature — wolves feed on their prey, but they are not cruel to them. The role of predator is natural, even if the predator himself is not.
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| − | <I>Q. 48. What is required in the second commandment?</I>
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| − | * A. The second commandment requireth that we remember we are no longer men, and that we act as predators among man.
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| − | <I>Q. 49. What is forbidden in the second commandment?</I>
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| − | * A. The second commandment forbiddeth cruelty towards our prey and seeking to become as men.
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| − | <I>Q. 50. Which is the third commandment?</I>
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| − | * A. That an ordained hierarchy exists. As man is above beasts, so are the Damned above men. Our numbers are fewer so that our purpose is better effected.
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| − | <I>Q. 51. What is required in the third commandment?</I>
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| − | * A. That we understand our place is above mankind and that we fall within the natural hierarchy ordained by God.
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| − | <I>Q. 52. What is forbidden in the third commandment?</I>
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| − | * A. The third commandment forbiddeth us from seeking to be equal to or less than man, or from rising above our place in the hierarchy.
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| − | <I>Q. 53. Which is the fourth commandment?</I>
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| − | * A. That with the power of Damnation comes limitation. The Damned hide among those who still enjoy God's love, making themselves known only to exemplify fear. The Damned shall make none of their own, for such is a judgment of soul that is the purview only of God. The Damned shall suffer yet more should they slay a fellow to take his soul from him.
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| − | <I>Q. 54. What is required in the fourth commandment?</I>
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| − | * A. The fourth commandment requireth that we do not reveal ourselves to man.
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| − | <I>Q. 55. What is forbidden in the fourth commandment?</I>
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| − | * A. The fourth commandment forbiddeth the making of more Damned, and forbiddeth the taking the soul from another of the Damned.
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| − | <I>Q. 56. What are the reasons annexed to the fourth commandment?</I>
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| − | * A. The reasons annexed to the fourth commandment are, by making ourselves hidden, we make ourselves more fearsome when we do interact with man, and therefore increase our effectiveness.
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| − | <I>Q. 57. Which is the fifth commandment?</I>
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| − | * A. That our bodies are not our own. Our purpose is to serve, and when we stray from that purpose, we are to be chastened. The light of the sun excoriates; the flames of a fire purify fleshly evil. The taste of all sustenance other than Vitae is as ash upon the tongue.
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| − | <I>Q. 58. What is required in the fifth commandment?</I>
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| − | * A. The fifth commandment requireth that we serve the purpose of God.
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| − | <I>Q. 59. What is forbidden in the fifth commandment?</I>
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| − | * A. The fifth commandment forbiddeth us straying from that purpose.
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| − | <I>Q. 60. What is the reason annexed to the fifth commandment?</I>
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| − | * A. The reason annexed to the fifth commandment is, a reminder of how we shall be chastened, and the constant reminder of the nature of our sustenance to reaffirm our purpose.
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| − | <I>Q. 61. Is any of the Damned able perfectly to keep the Commandments of Longinus?</I>
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| − | * A. None of the Damned, since the curse, is able to perfectly to keep the Commandments of Longinus, but doth nightly break them in thought, word, and deed.
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| − | <I>Q. 62. Are all transgressions of the law equally heinous?</I>
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| − | * A. Some sins in themselves, and by reason of several aggravations, are more heinous in the sight of God than others.
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| − | <I>Q. 63. What doth every sin deserve?</I>
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| − | * A. Every sin deserveth God’s wrath and curse.
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| − | <I>Q. 64. What is repentance unto death?</I>
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| − | * A. Repentance unto death is our punishment, whereby the Damned, out of a true sense of his sin, and apprehension of the judgment of God through Christ, doth, with grief and hatred of his sin, pay penance for it until the resurrection.
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| − | <I>Q. 65. What are the outward and ordinary means whereby God communicateth to the Damned the punishment of penance?</I>
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| − | * A. The outward and ordinary means whereby God communicateth to the Damned the punishment of penance are, his ordinances, especially the Word, sacraments, and prayer; all which are made effectual to the Damned.
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| − | <I>Q. 66. How is the Word made effectual to penance?</I>
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| − | * A. The Spirit of God maketh the reading, but especially the preaching, of the Word, an effectual means of convincing and converting other Damned, and of building them up to assist his plan, through faith, unto the resurrection.
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| − | <I>Q. 67. How is the Word to be read and heard, that it may become effectual to penance?</I>
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| − | * A. That the Word may become effectual to penance, we must attend thereunto with diligence, preparation, and prayer; receive it with faith and strength, use it to armor our hearts, and practice it in our lives.
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| − | <I>Q. 68. How do the sacraments become effectual means of penance?</I>
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| − | * A. The sacraments become effectual means of penance, not from any virtue in them, or in him that doth administer them; but only by the divine will of God, and the working of his Spirit in them that by faith receive them.
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| − | <I>Q. 69. What is a sacrament?</I>
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| − | * A. A sacrament is a holy ordinance instituted by God; wherein, by sensible signs, God, and the benefits of the new covenant, are represented, sealed, and applied to believers.
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| − | <I>Q. 70. What is prayer?</I>
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| − | * A. Prayer is an offering up of our desires unto God, for things agreeable to his will to fulfill his purpose for us, in the name of Christ, with confession of our sins, and thankful acknowledgment of the duties he allows us to perform.
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| − | <I>Q. 71. What doth the preface of the Prayer of Longinus teach the Damned?</I>
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| − | * A. The preface of the Prayer of Longinus, which is, I am God's Holy Monster, the drinker of mankind, teacheth the Damned that they are God's divine predators, and that man is the prey
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| − | <I>Q. 72. What do we pray for in the recognition?</I>
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| − | * A. In the recognition, which is, For so long, I could not see the role I would play because I looked for it with human, mortal eyes., we pray for the ability to see only as the true and holy predator, and not with the eyes of man, that we may realize our purpose.
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| − | <I>Q. 73. What do we pray for in the acknowledgement?</I>
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| − | * A. In the acknowledgement, which is, So I put forth the truth in these pages, for you who seek as I have sought, we give thanks that Longinus revealed these words to us, and we give thanks to God for defining our purpose through his Dark Prophet.
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| − | <I>Q. 74. What do we pray for in the denial?</I>
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| − | * A. In the denial, which is, I am not some godless beast, we pray for continued strength in knowing the righteousness of our purpose, while also pitying those that are godless.
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| − | <I>Q. 75. What do we pray for in the placement?</I>
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| − | * A. In the placement, which is, who stalks beneath the dark grandeur of sanctity, we recognize that we stalk with a higher purpose, and that God goes with us wherever we go.
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| − | <I>Q. 76. What do we pray for in the affirmation?</I>
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| − | * A. In the fifth petition, which is, I am the grandeur, we pray to be guided by God's will and recognize that we are but extensions of his plan.
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| − | <I>Q. 77. What do we pray for in the declaration?</I>
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| − | * A. In the declaration, which is, I am Sanctified, we pray that we will perfectly manifest the holiness of our mission and the powers that God has given us to be the instruments of his will, in all things, until the resurrection.
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| − | <I>Q. 78. Why do we reject the Tenth Canon of the Sanguineous Catechism?</I>
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| − | * A. The Tenth Canon of the Sanguineous Catechism is rejected because, it is known that the blood alone is enough to fuel us, and that we do not need it to be transubstantiated to provide for our God given powers.
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| − | <I>Q. 79. Why do we reject the Eleventh Canon of the Sanguineous Catechism?</I>
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| − | * A. The Eleventh Canon of the Sanguineous Catechism is rejected because, it has become more irrelevant over time, as most of the Damned do not establish monasteries.
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| − | <I>Q. 80. Why do we reject the Twelfth Canon of the Sanguineous Catechism?</I>
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| − | * A. The Twelfth Canon of the Sanguineous Catechism is rejected because, although we still respect the Black Saints and their deeds, veneration of them distracts us from our concentration of pursuing God's will.
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| − | <I>Q. 81. Why do we reject the Thirteenth Canon of the Sanguineous Catechism?</I>
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| − | * A. The Thirteenth Canon of the Sanguineous Catechism is rejected because, much of its metaphysical nature has proven false in the modern nights, and it is irrelevant to serving our purpose.
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| − | == Westminster Creed Notables ==
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| − | == Reference Materials ==
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| − | *[http://lanceasanctum.graceamazing.com/Westminster%20Creed%20(Testament%20of%20Longinus%20Additional%20Reference).pdf Westminster Creed (Testament of Longinus Additional Reference)]
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| − | ** For use with [http://cam-wiki.org/Working%20Testament%20of%20Longinus%2020070418.pdf Testament of Longinus]
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| − | * Lancea Sanctum pg 60
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| − | [[Category:Lancea Sanctum]]
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| − | [[Category:Lexicon]]
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