THE ARTICLES OF RELIGION (commonly
referred to as "The Thirty-Nine Articles) as published (and
annotated) in The Book of Common Prayer of the Episcopal
Church in the United States of America (1979). The 1979
version indicates the text of the 1571, 1662 version.
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 the 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 it is 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 sitteth, 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 containeth 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 Chronicles,
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 Preacher, Cantica,
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.
The original Article given Royal
assent in 1571 and reaffirmed in 1662, was entitled,
"Of the Three Creeds; and began as
follows, "The Three Creeds, Nicene Creed, Athanasius's
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."
IX. Of Original or Birth Sin.
Original sin standeth 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 lusteth
always contrary to the Spirit; and therefore in every person
born into this world, it deserveth 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, *fro/nhma sarko/s*, (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 Saviour 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 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 the 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 not only
render unto God as much as they are bound to, but that they
do more for his sake, than of bounden duty is required:
whereas Christ saith 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 saith) 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 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 honour. 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 wrethchlessness 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 professeth, 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.
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 anything 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 not to enforce any thing
to be believed for necessity of Salvation.
XXI. Of the Authority of General
Councils.
[The Twenty-first of the former
Articles is omitted; because it is partly of a local and
civil nature, and is provided for, as to the remaining parts
of it, in other Articles.]
The original 1571, 1662 text of this
Article, omitted in the version of 1801, 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 understandeth.
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 understanded of 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 are 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 saith.
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 appertaineth 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.
XVII. 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.
XVIII. 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, overthroweth 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 docarnally 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 in
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.
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 the authority thereunto.
XXXIV. Of the Traditions of the
Church.
It is not necessary that the
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 offendeth against the common order of the Church,
and hurteth the authority of the Magistrate, and woundeth
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
understanded of 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.
[This Article is received in this
Church, so far as it declares the Book of Homilies to be an
explication of Christian doctrine, and instructive in piety
and morals. But all references to the constitution and laws
of England are considered as inapplicable to the
circumstances of this Church; which also suspends the order
for the reading of said Homilies in churches, until a
revision of them may be conveniently made, for the clearing
of them, as well from obsolete words and phrases, as from
the local references.]
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.
The original 1571, 1662 text of this
Article 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 Edwand 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
extendeth 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.
The original 1571, 1662 text of this
Article 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 offenses.
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
possesseth, 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 requireth, in a cause of faith and charity,
so it be done according to the Prophet's teaching in
justice, judgment, and truth.