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.
Source:
The Book of Common Prayer of the Episcopal Church in the United States of America
(1979)
This text is part of the Internet
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© Paul Halsall, July 1998
