THIRTY-NINE ARTICLES

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The Thirty-Nine Articles are the historic defining statements of Anglican doctrine. The articles were established by a Convocation of the Church in 1563, under the direction of Archbishop Matthew Parker, using as a basis the Forty-Two Articles written under the direction of Thomas Cranmer in 1553. Adherence to them was made a legal requirement by parliament in 1571. They are printed in the Book of Common Prayer and other Anglican prayer books. The Test Act of 1673 made adherence to the Thirty-Nine Articles a requirement for holding civil office in England (an act which has since been repealed). Clergy of the Church of England are still required to take an oath that the doctrine in the Articles is "agreeable to the Word of God," but the laity are not, and other Churches of the Anglican Communion do not make such a requirement.

The Articles were not intended as a complete statement of the Christian faith, but as a statement of the position of the Church of England over against the Roman Catholic Church and some continental Reformers. The Articles also argue against some Anabaptist positions such as the holding of goods in common, and the necessity of believer's baptism.

John Henry Newman, in his Tract 90, written before his conversion to Roman Catholicism, attempted to show that the Articles could be interpreted in a way less hostile to Roman Catholic doctrine.

Outside the Church of England, Anglican views of the Thirty-Nine Articles vary. The Episcopal Church in the United States of America regards them as an historical document and does not require members to adhere to them.

Anglican priest John Wesley adapted the Thirty-Nine Articles for utilization by American Methodists in the 18th century. The adapted Articles of Religion remain official United Methodist doctrine.

1 Content of the document
2 See also
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4 Further reading
5 External links

Content of the document

The Articles highlight some of the major differences between Anglican and Roman Catholic doctrine, as well as more conventional declarations of a Trinitarian Christianity. They are divided (according to command of Queen Elizabeth I) into four sections: Articles 1-8, "The Catholic Faith"; Articles 9-18, "Personal Religion"; Articles 19-31, "Corporate Religion"; and Articles 32-39, "Miscellaneous."

In the order given in the Book of Common Prayer (with a brief summary when the title is not wholly clear), they are:

I. Of Faith in the Holy Trinity

that there is one God, eternal Maker of all, in three persons, Father, Son, and Holy Ghost;

II. Of the Word or Son of God, which was made very Man

that the Son took man's nature of the substance of the Virgin, so Godhead and Manhood were joined indivisibly in one Person, who truly died both for original guilt and for the actual sins of all;

III. Of the going down of Christ into Hell
IV. Of the Resurrection of Christ

that Christ truly rose from death and took again a body of flesh and bones, wherewith he ascended to heaven and sits until the Last Judgment;

V. Of the Holy Ghost

that the Holy Ghost proceeds from Father and Son, of one substance with both;

VI. Of the Sufficiency of the holy Scripture for Salvation

Holy Scripture containeth all things necessary for 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 necessary and requisite for salvation. The canonical books are then listed, with the Apocryphal (or deuterocanonical) books recommended (quoting Jerome) for example of life and instruction in manners; ... [but not] to establish any doctrine'

VII. Of the Old Testament

that it does not contradict the New, but Christians are bound only by the Moral Commandments, not the Mosaic Law of rites and ceremonies nor the civil precepts;

VIII. Of the Three Creeds (Nicene, Athanasian, and Apostles' Creed)
IX. Of Original or Birth-sin

that it is not merely in following Adam's example of disobedience, but inherent in human nature, and all deserve God's wrath; and that though there is no condemnation for the baptized believer, yet the lusts of the flesh are still sinful;

X. Of Free Will

that only by the grace of God in Christ can we turn to God in faith, do good works, and "have a good will";

XI. Of the Justification of Man

that we are accounted righteous by God only by faith for the merit of Christ, not by our good works;

XII. Of Good Works

that good works of a believer are pleasing to God and make a living faith known;

XIII. Of Works before Justification

that works done before one is justified are not pleasing to God, do not bring grace, and as not commanded by God, "have the nature of sin";

XIV. Of Works of Supererogation

that it impious to suppose that one can do more good works than God commands or requires;

XV. Of Christ Alone without Sin
XVI. Of Sin after Baptism

that the baptized believer is capable both of committing mortal ("deadly") sin, and of being forgiven upon true repentance;

XVII. Of Predestination and Election
XVIII. Of Obtaining Eternal Salvation only by the Name of Christ

that only in the name of Christ is one saved and not by following the law of nature or of another religion;

XIX. Of the Church

that the visible Church of Christ is the congregation of those who preach the Word of God and minister the sacraments; and that the Eastern and Roman Churches have erred in matters of faith as well as practice;

XX Of the Authority of the Church

that the church has authority both in ceremonial matters and in controversies of faith, but cannot lawfully ordain anything against Scripture, or expound Scripture inconsistently, or enforce any non-scriptural belief;

XXI. Of the Authority of General Councils

that they can only be called by secular rulers, and are capable of error, so that their ordinances are only authoritative so far as they have scriptural authority;

XXII. Of Purgatory

that the Roman Catholic doctrines of purgatory, pardons (e.g. indulgences), the adoration of images and relics, and the invocation of saints, are unscriptural inventions;

XXIII. Of Ministering in the Congregation

that only those publicly and legally authorized should preach or minister the sacraments;

XXIV. Of Speaking in the Congregation in such a tongue as the people understandeth
XXV. Of the Sacraments

that there are two sacraments ordained by Christ in the Gospel, Baptism and the Eucharist ('the Supper of the Lord'), the other five rites so called being merely later corruptions, or states of life allowed in the Scriptures but not divinely ordained; and that the consecrated elements are to be partaken, not venerated in themselves; and that they have a wholesome effect only on those who partake worthily;

XXVI. Of the Unworthiness of the Ministers, which hinders not the effect of the Sacrament
XXVII. Of Baptism

that it is a sign of Regeneration and the instrument by which one becomes a member of the Church and receives grace; and that the baptism of young children is to be retained;

XXVIII Of the Lord's Supper

that the Body and Blood of Christ are partaken in the sacrament; but that the doctrine of transubstantiation is unscriptural and gives rise to superstition; and that reservation, elevation, or veneration of the sacrament is not of Christ's ordinance;

XXIX Of the Wicked which eat not the Body of Christ in the use of the Lord's Supper

that the wicked and unbelievers who take communion do not partake Christ but are condemned (see manducatio impiorum);

XXX. Of both kinds

that lay people ought to receive the wine as well as the bread;

XXXI. Of the one Oblation of Christ finished upon the Cross

that Christ's sacrifice once made is perfect satisfaction for sin, and so the Mass is not to be regarded as a sacrifice for sin;

XXXII. Of the Marriage of Priests

that bishops, priests, and deacons are not commanded to celibacy but may marry at their own discretion;

XXXIII. Of Excommunicate Persons, how they are to be avoided
XXXIV. Of the Traditions of the Church

that uniformity is not necessary, but that openly flouting accepted church traditions that are not unscriptural deserves rebuke, as threatening good order; and that national churches have authority to change rites of human origin;

XXXV. Of the Homilies

that two specified books of homilies should be read in churches (includes a list of homilies by Thomas Cranmer and other key bishops);

XXXVI. Of Consecration of Archbishops, Bishops and Other Ministers

that the ordination rite set out in the reign of Edward VI (the "Edwardine Ordinal") is valid and lawful;

In the American Prayer Book, this is: "Of the Consecration of Bishops and Other Ministers."

XXXVII. Of the Civil Magistrates

that the Monarch is the supreme power in England, and not subject to any foreign power; that the Monarch does not administer Word or Sacrament, but has the power to rule both church and secular estates;