The Thirty Nine Articles (1571 & 1801)
This document was a product of the Sixteenth
century English Reformation, written primarily by Thomas Cranmer, who
served as Archbishop of Canterbury from 1533 to 1556 during the reign of
Henry VIII. After the death of Mary Tudor (Bloody Mary), the
articles were established by an act of Parliament under Queen Elizabeth
the Great to establish the doctrinal statement of the Anglican Church
(Church of England), and to solidify the kingdom religiously.
The articles are a blend of Catholic, Lutheran and Calvinist doctrine in
an attempt to appeal to a wide audience, which led to the ambiguity of
some portions. The articles are predominately Calvinist, affirming
Scripture as the final authority, and justification being by faith in
Christ's merit alone. The Thirty Nine Articles remain the defining
statement of the Anglican Church today. The American
version of the Articles, was adopted by the General Convention of the
Protestant Episcopal Church, held in Trenton, New Jersey in 1801.
The 1784 adaptation of the articles by Anglican Priest, John Wesley, has
been adopted as an official statement of the American Methodist
Church entitled the Articles of Religion.
The following is the 1801 American version of the
articles; however, we've added a few notes referencing the 1571 English
version. |
Contents
Of Faith in the Holy Trinity
Of the Word, or Son of God, Which Was Made Very Man
Of the Going Down of Christ Into Hell
Of the Resurrection of Christ
Of the Holy Ghost
Of the Sufficiency of the Holy Scriptures for Salvation
Of the Old Testament
Of the Three Creeds
Of Original or Birth-Sin
Of Free Will
Of the Justification of Man
Of Good Works
Of Works Before Justification
Of Works of Supererogation
Of Christ Alone Without Sin
Of Sin After Baptism
Of Predestination and Election
Of Obtaining Eternal Salvation Only by the Name of Christ
Of the Church
Of the Authority of the Church
Of the Authority of General Councils
Of Purgatory
Of Ministering in the Congregation
Of Speaking in the Congregation in Such a Tongue as the People
Understand
Of the Sacraments
Of the Unworthiness of the Ministers, Which Hinders Not the Effect of
the Sacraments
Of Baptism
Of the Lord's Supper
Of the Wicked Which Do Not Eat the Body of Christ, In the Use of the
Lord's Supper
Of Both Kinds
Of the One Oblation of Christ Finished Upon the Cross
Of the Marriage of Priests
Of Excommunicated Persons, How They Are to be Avoided
Of the Traditions of the Church
Of Homilies
Of the Consecration of Bishops and Ministers
Of the Civil Magistrates
Of Christian Men's Goods Which Are Not Common
Of a Christian Man's Oath |
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I. Of Faith in the Holy Trinity
There is but one living and true God, everlasting, without body, parts,
or passions; of infinite power, wisdom, and goodness; the Maker, and
Preserver of all things both visible and invisible. And in unity of this
Godhead there be three Persons, of one substance, power, and eternity;
the Father, the Son, and the Holy Ghost.
II. Of the Word or Son of God, which was made very Man
The Son, which is the Word of the Father, begotten from everlasting of
the Father, the very and eternal God, and of one substance with the
Father, took Man's nature in the womb of the blessed Virgin, of her
substance: so that two whole and perfect Natures, that is to say, the
Godhead and Manhood, were joined together in one Person, never to be
divided, whereof is one Christ, very God, and very Man; who truly
suffered, was crucified, dead, and buried, to reconcile his Father to
us, and to be a sacrifice, not only for original guilt, but also for
actual sins of men
III. Of the going down of Christ into Hell
As Christ died for us, and was buried, so also is it to be believed,
that he went down into Hell.
IV. Of the Resurrection of Christ
Christ did truly rise again from death, and took again his body, with
flesh, bones, and all things appertaining to the perfection of Man's
nature; wherewith he ascended into Heaven, and there sits, until he
return to judge all Men at the last day.
V. Of the Holy Ghost
The Holy Ghost, proceeding from the Father and the Son, is of one
substance, majesty, and glory, with the Father and the Son, very and
eternal God.
VI. Of the Sufficiency of the Holy Scriptures for Salvation
Holy Scripture contains all things necessary to salvation: so that
whatsoever is not read therein, nor may be proved thereby, is not to be
required of any man, that it should be believed as an article of the
Faith, or be thought requisite or necessary to salvation. In the name of
the Holy Scripture we do understand those canonical Books of the Old and
New Testament, of whose authority was never any doubt in the Church.
Of the Names and Number of the Canonical Books.
Genesis
Exodus
Leviticus
Numbers
Deuteronomy
Joshua
Judges
Ruth
The First Book of Samuel
The Second Book of Samuel
The First Book of Kings
The Second Book of Kings
The First Book of Chronicle.
The Second Book of Chronicles
The First Book of Esdras
The Second Book of Esdras
The Book of Esther
The Book of Job
The Psalms
The Proverbs
Ecclesiastes, or the Preacher
Cantical, or Songs of Solomon
Four Prophets the Greater
Twelve Prophets the Less
And the other Books (as Hierome saith) the Church doth read for example
of life and instruction of manners; but yet doth it not apply them to
establish any doctrine; such are these following:
The Third Book of Esdras
The Fourth Book of Esdras
The Book of Tobias
The Book of Judith
The rest of the Book of Esther
The Book of Wisdom
Jesus the Son of Sirach
Baruch the Prophet
The Song of the Three Children
The Story of Susanna
Of Bel and the Dragon
The Prayer of Manasses
The First Book of Maccabees
The Second Book of Maccabees
All the Books of the New Testament, as they are commonly received, we do
receive, and account them Canonical.
VII. Of the Old Testament
The Old Testament is not contrary to the New: for both in the Old and
New Testament everlasting life is offered to Mankind by Christ, who is
the only Mediator between God and Man, being both God and Man. Wherefore
they are not to be heard, which feign that the old Fathers did look only
for transitory promises. Although the Law given from God by Moses, as
touching Ceremonies and Rites, do not bind Christian men, nor the Civil
precepts thereof ought of necessity to be received in any commonwealth;
yet notwithstanding, no Christian man whatsoever is free from the
obedience of the Commandments which are called Moral.
VIII. Of the Creeds.
The Nicene Creed, and that which is commonly called the
Apostles' Creed,
ought thoroughly to be received and believed: for they may be proved by
most certain warrants of Holy Scripture.
{Note: Article 8 of the 1571English version is entitled "Of the Three Creeds" and includes
the Athanasian Creed.}
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IX Of Original or Birth-Sin
Original sin stands not in the following of Adam, (as the Pelagians do
vainly talk;) but it is the fault and corruption of the Nature of every
man, that naturally is engendered of the offspring of Adam; whereby man
is very far gone from original righteousness, and is of his own nature
inclined to evil, so that the flesh lusts always contrary to the
Spirit; and therefore in every person born into this world, it deserves
God's wrath and damnation. And this infection of nature doth remain, yea
in them that are regenerated; whereby the lust of the flesh, called in
Greek, phronema sarkos, (which some do expound the wisdom, some
sensuality, some the affection, some the desire, of the flesh), is not
subject to the Law of God. And although there is no condemnation for
them that believe and are baptized; yet the Apostle doth confess, that
concupiscence and lust hath of itself the nature of sin.
X Of Free-Will
The condition of Man after the fall of Adam is such, that he cannot turn
and prepare himself, by his own natural strength and good works, to
faith; and calling upon God. Wherefore we have no power to do good works
pleasant and acceptable to God, without the grace of God by Christ
preventing us, that we may have a good will, and working with us, when
we have that good will.
XI Of the Justification of Man
We are accounted righteous before God, only for the merit of our Lord
and Savior Jesus Christ by Faith, and not for our own works or
deservings. Wherefore, that we are justified by Faith only, is a most
wholesome Doctrine, and very full of comfort, as more largely is
expressed in the Homily of Justification.
XII Of Good Works
Albeit that Good Works, which are the fruits of Faith, and follow after
Justification, cannot put away our sins, and endure the severity of
God's judgment; yet are they pleasing and acceptable to God in Christ,
and do spring out necessarily of a true and lively Faith insomuch that
by them a lively Faith may be as evidently known as a tree discerned by
the fruit.
XIII Of Works before Justification
Works done before the grace of Christ, and the Inspiration of his
Spirit, are not pleasant to God, forasmuch as they spring not of faith
in Jesus Christ; neither do they make men meet to receive grace, or (as
the School-authors say) deserve grace of congruity: yea rather, for that
they are not done as God hath willed and commanded them to be done, we
doubt not but they have the nature of sin.
XIV Of Works of Supererogation
Voluntary Works besides, over and above, God's Commandments, which they
call Works of Supererogation, cannot be taught without arrogancy and
impiety: for by them men do declare, that they do not only render unto
God as much as they are bound to do, but that they do more for his sake,
than of bounden duty is required: whereas Christ says plainly When ye
have done all that are commanded to you, say, We are unprofitable
servants.
XV Of Christ alone without Sin
Christ in the truth of our nature was made like unto us in all things,
sin only except, from which he was clearly void, both in his flesh, and
in his spirit. He came to be the Lamb without spot, who, by sacrifice of
himself once made, should take away the sins of the world; and sin (as
Saint John says) was not in him. But all we the rest, although baptized
and born again in Christ, yet offend in many things; and if we say we
have no sin, we deceive ourselves, and the truth is not in us.
XVI Of Sin after Baptism
Not every deadly sin willingly committed after Baptism is sin against
the Holy Ghost, and unpardonable. Wherefore the grant of repentance is
not to be denied to such as fall into sin after Baptism. After we have
received the Holy Ghost, we may depart from grace given, and fall into
sin, and by the grace of God we may arise again, and amend our lives.
And therefore they are to be condemned, which say, they can no more sin
as long as they live here, or deny the place of forgiveness to such as
truly repent.
XVII Of Predestination and Election
Predestination to Life is the everlasting purpose of God, whereby
(before the foundations of the world were laid) he hath constantly
decreed by his counsel secret to us, to deliver from curse and damnation
those whom he hath chosen in Christ out of mankind, and to bring them by
Christ to everlasting salvation, as vessels made to honor. Wherefore,
they which be endued with so excellent a benefit of God, be called
according to God's purpose by his Spirit working in due season: they
through Grace obey the calling: they be justified freely: they be made
sons of God by adoption: they be made like the image of his
only-begotten Son Jesus Christ: they walk religiously in good works, and
at length, by God's mercy, they attain to everlasting felicity.
As the godly consideration of Predestination, and our Election in
Christ, is full of sweet, pleasant, and unspeakable comfort to godly
persons, and such as feel in themselves the working of the Spirit of
Christ, mortifying the works of the flesh, and their earthly members,
and drawing up their mind to high and heavenly things, as well because
it doth greatly establish and confirm their faith of eternal Salvation
to be enjoyed through Christ as because it doth fervently kindle their
love towards God: So, for curious and carnal persons, lacking the Spirit
of Christ, to have continually before their eyes the sentence of God's
Predestination, is a most dangerous downfall, whereby the Devil doth
thrust them either into desperation, or into wretchlessness of most
unclean living, no less perilous than desperation.
Furthermore, we must receive God's promises in such wise, as they be
generally set forth to us in Holy Scripture: and, in our doings, that
Will of God is to be followed, which we have expressly declared unto us
in the Word of God.
XVIII Of obtaining eternal Salvation only by the Name of Christ
They also are to be had accursed that presume to say, That every man
shall be saved by the Law or Sect which he professes, so that he be
diligent to frame his life according to that Law, and the light of
Nature. For Holy Scripture doth set out unto us only the Name of Jesus
Christ, whereby men must be saved.
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XIX Of the Church
The visible Church of Christ is a congregation of faithful men, in which
the pure Word of God is preached, and the Sacraments be duly ministered
according to Christ's ordinance, in all those things that of necessity
are requisite to the same.
As the Church of Jerusalem, Alexandria, and Antioch, have erred, so also
the Church of Rome hath erred, not only in their living and manner of
Ceremonies, but also in matters of Faith.
XX Of the Authority of the Church
The Church hath power to decree Rites or Ceremonies, and authority in
Controversies of Faith: and yet it is not lawful for the Church to
ordain any thing that is contrary to God's Word written, neither may it
so expound one place of Scripture, that it be repugnant to another.
Wherefore, although the Church be a witness and a keeper of Holy Writ,
yet, as it ought not to decree any thing against the same, so besides
the same ought it not to enforce any thing to be believed for necessity
of Salvation.
XXI Of the Authority of General Councils
{Note: The Twenty-first of the former Articles was omitted from the
American version. The portion not pertaining to British civil
matters is provided for in other Articles. The 1571 English
version reads as follows:}
General Councils may not be gathered together without the commandment
and will of Princes. And when they be gathered together, (forasmuch as
they be an assembly of men, whereof all be not governed with the Spirit
and Word of God,) they may err, and sometimes have erred, even in things
pertaining unto God. Wherefore things ordained by them as necessary to
salvation have neither strength nor authority, unless it may be declared
that they be taken out of holy Scripture.
XXII Of Purgatory
The Romish Doctrine concerning Purgatory, Pardons, Worshipping and
Adoration, as well of Images as of Relics, and also Invocation of
Saints, is a fond thing, vainly invented, and grounded upon no warranty
of Scripture, but rather repugnant to the Word of God.
XXIII Of Ministering in the Congregation
It is not lawful for any man to take upon him the office of public
preaching, or ministering the Sacraments in the Congregation, before he
be lawfully called, and sent to execute the same. And those we ought to
judge lawfully called and sent, which be chosen and called to this work
by men who have public authority given unto them in the Congregation, to
call and send Ministers into the Lord's vineyard.
XXIV Of Speaking in the Congregation in such a Tongue as the
people understand
It is a thing plainly repugnant to the Word of God, and the custom of
the Primitive Church to have public Prayer in the Church, or to minister
the Sacraments, in a tongue not understood by the people.
XXV Of the Sacraments
Sacraments ordained of Christ be not only badges or tokens of Christian
men's profession, but rather they be certain sure witnesses, and
effectual signs of grace, and God's good will towards us, by the which
he doth work invisibly in us, and doth not only quicken, but also
strengthen and confirm our Faith in him.
There are two Sacraments ordained of Christ our Lord in the Gospel, that
is to say, Baptism, and the Supper of the Lord.
Those five commonly called Sacraments, that is to say, Confirmation,
Penance, Orders, Matrimony, and Extreme Unction, are not to be counted
for Sacraments of the Gospel, being such as have grown partly of the
corrupt following of the Apostles, partly are states of life allowed in
the Scriptures, but yet have not like nature of Sacraments with Baptism,
and the Lord's Supper, for that they have not any visible sign or
ceremony ordained of God.
The Sacraments were not ordained of Christ to be gazed upon, or to be
carried about, but that we should duly use them. And in such only as
worthily receive the same, they have a wholesome effect or operation:
but they that receive them unworthily, purchase to themselves damnation,
as Saint Paul says.
XXVI Of the Unworthiness of the Ministers, which hinders not
the effect of the Sacraments
Although in the visible Church the evil be ever mingled with the good,
and sometimes the evil have chief authority in the Ministration of the
Word and Sacraments, yet forasmuch as they do not the same in their own
name, but in Christ's, and do minister by his commission and authority,
we may use their Ministry, both in hearing the Word of God, and in
receiving the Sacraments. Neither is the effect of Christ's ordinance
taken away by their wickedness, nor the grace of God's gifts diminished
from such as by faith, and rightly, do receive the Sacraments ministered
unto them; which be effectual, because of Christ's institution and
promise, although they be ministered by evil men.
Nevertheless, it appertains to the discipline of the Church, that
inquiry be made of evil Ministers, and that they be accused by those
that have knowledge of their offences; and finally, being found guilty,
by just judgment be deposed.
XXVII Of Baptism
Baptism is not only a sign of profession, and mark of difference,
whereby Christian men are discerned from others that be not christened,
but it is also a sign of Regeneration or New-Birth, whereby, as by an
instrument, they that receive Baptism rightly are grafted into the
Church; the promises of the forgiveness of sin, and of our adoption to
be the sons of God by the Holy Ghost, are visibly signed and sealed,
Faith is confirmed, and Grace increased by virtue of prayer unto God.
The Baptism of young Children is in any wise to be retained in the
Church, as most agreeable with the institution of Christ.
XXVIII Of the Lord's Supper
The Supper of the Lord is not only a sign of the love that Christians
ought to have among themselves one to another, but rather it is a
Sacrament of our Redemption by Christ's death: insomuch that to such as
rightly, worthily, and with faith, receive the same, the Bread which we
break is a partaking of the Body of Christ; and likewise the Cup of
Blessing is a partaking of the Blood of Christ.
Transubstantiation (or the change of the substance of Bread and Wine) in
the Supper of the Lord, cannot be proved by Holy Writ; but is repugnant
to the plain words of Scripture, overthrows the nature of a Sacrament,
and hath given occasion to many superstitions.
The Body of Christ is given, taken, and eaten, in the Supper, only after
an heavenly and spiritual manner. And the mean whereby the Body of
Christ is received and eaten in the Supper, is Faith.
The Sacrament of the Lord's Supper was not by Christ's ordinance
reserved, carried about, lifted up, or worshipped.
XXIX Of the Wicked, which eat not the Body of Christ in the use
of the Lord's Supper
The Wicked, and such as be void of a lively faith, although they do
carnally and visibly press with their teeth (as Saint Augustine saith)
the Sacrament of the Body and Blood of Christ; yet in no wise are they
partakers of Christ: but rather, to their condemnation, do eat and drink
the sign or Sacrament of so great a thing.
XXX Of both Kinds
The Cup of the Lord is not to be denied to the Lay-people: for both the
parts of the Lord's Sacrament, by Christ's ordinance and commandment,
ought to be ministered to all Christian men alike.
XXXI Of the one Oblation of Christ finished upon the Cross
The Offering of Christ once made is that perfect redemption,
propitiation, and satisfaction, for all the sins of the whole world,
both original and actual; and there is none other satisfaction for sin,
but that alone. Wherefore the sacrifices of Masses, in the which it was
commonly said, that the Priest did offer Christ for the quick and the
dead, to have remission of pain or guilt, were blasphemous fables, and
dangerous deceits.
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XXXII Of the Marriage of Priests
Bishops, Priests, and Deacons, are not commanded by God's Law, either to
vow the estate of single life, or to abstain from marriage: therefore it
is lawful for them, as for all other Christian men, to marry at their
own discretion, as they shall judge the same to serve better to
godliness.
XXXIII Of excommunicate Persons, how they are to be avoided
That person which by open denunciation of the Church is rightly cut off
from the unity of the Church, and excommunicated, ought to be taken of
the whole multitude of the faithful, as an Heathen and Publican, until
he be openly reconciled by penance, and received into the Church by a
Judge that hath authority thereunto.
XXXIV Of the Traditions of the Church
It is not necessary that Traditions and Ceremonies be in all places one,
or utterly like; for at all times they have been divers, and may be
changed according to the diversity of countries, times, and men's
manners, so that nothing be ordained against God's Word. Whosoever,
through his private judgment, willingly and purposely, doth openly break
the Traditions and Ceremonies of the Church, which be not repugnant to
the Word of God, and be ordained and approved by common authority, ought
to be rebuked openly, (that others may fear to do the like,) as he that
offends against the common order of the Church, and hurts the authority
of the Magistrate, and wounds the consciences of the weak brethren.
Every particular or national Church hath authority to ordain, change,
and abolish, Ceremonies or Rites of the Church ordained only by man's
authority, so that all things be done to edifying.
XXXV Of the Homilies
The Second Book of Homilies, the several titles whereof we have joined
under this Article, doth contain a godly and wholesome Doctrine, and
necessary for these times, as doth the former Book of Homilies, which
were set forth in the time of Edward the Sixth; and therefore we judge
them to be read in Churches by the Ministers, diligently and distinctly,
that they may be understood by the people.
Of the Names of the Homilies.
1 Of the right Use of the Church.
2 Against Peril of Idolatry.
3 Of repairing and keeping clean of Churches.
4 Of good Works: first of Fasting.
5 Against Gluttony and Drunkenness.
6 Against Excess of Apparel.
7 Of Prayer.
8 Of the Place and Time of Prayer.
9 That Common Prayers and Sacraments ought to be ministered in a known
tongue.
10 Of the reverend Estimation of God's Word.
11 Of Alms-doing.
12 Of the Nativity of Christ.
13 Of the Passion of Christ.
14 Of the Resurrection of Christ.
15 Of the worthy receiving of the Sacrament of the Body and Blood of
Christ.
16 Of the Gifts of the Holy Ghost.
17 For the Rogation-days.
18 Of the State of Matrimony.
19 Of Repentance.
20 Against Idleness.
21 Against Rebellion.
{Note: This Article is received by the American churches to be
instructive for worship, morals, and ethics; however, references to the
laws of England and the order for corporate reading are considered
inapplicable.}
XXXVI Of Consecration of Bishops and Ministers
The Book of Consecration of Bishops, and Ordering of Priests and
Deacons, as set forth by the General Convention of this Church in 1792,
doth contain all things necessary to such Consecration and Ordering;
neither hath it any thing that, of itself, is superstitious and ungodly.
And, therefore, whosoever are consecrated or ordered according to said
Form, we decree all such to be rightly, orderly, and lawfully
consecrated and ordered.
{Note: The 1571 English version reads as follows: "The
Book of Consecration of Archbishops and Bishops, and Ordering of Priests
and Deacons, lately set forth in the time of Edward the Sixth, and
confirmed at the same time by authority of Parliament, doth contain all
things necessary to such Consecration and Ordering: neither hath it any
thing, that of itself is superstitious and ungodly. And therefore
whosoever are consecrated or ordered according to the Rites of that
Book, since the second year of the forenamed King Edward unto this time,
or hereafter shall be consecrated or ordered according to the same
Rites; we decree all such to be rightly, orderly, and lawfully
consecrated and ordered."}
XXXVII Of the Power of the Civil Magistrates
The Power of the Civil Magistrate extends to all men, as well Clergy as
Laity, in all things temporal; but hath no authority in things purely
spiritual. And we hold it to be the duty of all men who are professors
of the Gospel, to pay respectful obedience to the Civil Authority,
regularly and legitimately constituted.
{Note: The 1571 English version reads as follows: "The
King's Majesty hath the chief power in this Realm of England, and other
his Dominions, unto whom the chief Government of all Estates of this
Realm, whether they be Ecclesiastical or Civil, in all causes doth
appertain, and is not, nor ought to be, subject to any foreign
Jurisdiction. Where we attribute to the King's Majesty the chief
government, by which Titles we understand the minds of some slanderous
folks to be offended; we give not our Princes the ministering either of
God's Word, or of the Sacraments, the which thing the Injunctions also
lately set forth by Elizabeth our Queen do most plainly testify; but
that only prerogative, which we see to have been given always to all
godly Princes in holy Scriptures by God himself; that is, that they
should rule all estates and degrees committed to their charge by God,
whether they be Ecclesiastical or Temporal, and restrain with the civil
sword the stubborn and evil-doers.
The Bishop of Rome hath no jurisdiction in this Realm of England.
The Laws of the Realm may punish Christian men with death, for heinous
and grievous offences.
It is lawful for Christian men, at the commandment of the Magistrate, to
wear weapons, and serve in the wars."}
XXXVIII Of Christian Men's Goods, which are not common
The Riches and Goods of Christians are not common, as touching the
right, title, and possession of the same; as certain Anabaptists do
falsely boast. Notwithstanding, every man ought, of such things as he
possesses, liberally to give alms to the poor, according to his ability.
XXXIX Of a Christian Man's Oath
As we confess that vain and rash Swearing is forbidden Christian men by
our Lord Jesus Christ, and James his Apostle, so we judge, that
Christian Religion doth not prohibit, but that a man may swear when the
Magistrate requires, in a cause of faith and charity, so it be done
according to the Prophet's teaching in justice, judgment, and truth.
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