Anglican Belief
The 39 Articles of Religion are one statement of Anglican Beliefs. The official statement in fact. This page provides simple explanations of each of the Articles. You can read the original version, a simplified modern version and a version in Bahasa Indonesia here. The version printed below is a simplified modern version.
2. The 39 Articles of Religion
3. Concerning God: Articles 1-5
4. Concerning Scripture and Creeds: Articles 6-8
5. Concerning Salvation: Articles 9-18
6. Concerning the Church: Articles 19-22
7. Concerning The Ministry: Articles 23-24
8. Concerning the Sacraments: Articles 25-31
9. Concerning Church Discipline: Articles 32-36
10. Concerning Church and State: Articles 37-39
1. Anglican Beliefs
Archbishop Thomas Cranmer and the other English Reformers left three great foundations for the Anglican Church:
the 39 Articles,
the Bible in English, and
the English Book of Common Prayer.
Together with the ancient creeds, these have given the Anglican church its great theological and spiritual strength.
These four foundations describe the heart and source of Anglican belief.
This page is a simple explanation of the 39 Articles and the doctrines which they state.
2. The 39 Articles of Religion
The Articles of Religion state the main doctrines of the Anglican Church, but they are not a systematic statement of all Christian doctrine. The Anglican Church assumes Scripture teaches Anglicans the truth about other doctrines.
During the reigns of Henry VIII and Edward VI various sets of Articles had been approved by the Kings. Henry wrote 10 himself in 1536, and 42 were approved in 1553 near the end of Edward’s life.
38 Articles were published in 1562 early in the reign of Queen Elizabeth I. These Articles were approved by the bishops and clergy of England, but not without some debates with the Queen. In 1571 a number were improved and Article 19 was added to make the 39 Articles we have now.
They are still the official statement of Anglican doctrine.
Many were based on other Confessions of Faith including the Lutheran Augsburg Confession and Articles of Schmalcald, as well as various Reformed Confessions.
The Roman Catholic Council of Trent met between the years 1545 and 1563 in order to state Roman Catholic doctrine over against the teaching of the Reformed churches. Some of our Articles are direct responses to some of the Canons of the Council of Trent.
While the Articles were written in the midst of the major changes of the Reformation, the writers (probably Archbishop Cranmer in the time of Henry and Edward, and Archbishop Parker in the time of Elizabeth) managed to focus the Anglican doctrines on scripture.
The Articles point to the Bible as the supreme authority in matters of faith. They also point to the three great creeds, which state doctrines that all Christians have believed to be true.
3. Concerning God: Articles 1-5
1. About Faith in the Holy Trinity
There is only one living and true God, everlasting, without body, parts, or suffering; of infinite power, wisdom, and goodness; the Maker, and Preserver of all things both visible and invisible. And in unity of this Godhead there are three Persons, of one substance, power, and eternity; the Father, the Son, and the Holy Spirit.
The Anglican doctrine of the Trinity is the same as the doctrine of the Councils of Nicea, Constantinople and Chalcedon. It affirms the unity and uniqueness of God.
It also uses the language of the Council of Constantinople to state that in the one Godhead, and sharing the same essence or substance, there are three persons. Thus it denies the different forms of Monarchianism (the belief that stressed the unity of God, but denied the full divinity of the Son, and the Spirit).
“Without body” means not restricted by limitations of space or location. Not able to be represented in bodily shape.
“Without parts” means not able to be divided, does not change, and without the possibility of conflict.
2. About the Word or Son of God, who was made truly Human
The Son, who is the Word of the Father, was begotten from eternity of the Father. He is the true and eternal God, and of one substance with the Father. He took human 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. There is one Christ, truly God, and truly Man; who truly suffered, was crucified, was dead and buried, to reconcile his Father to us, and to be a sacrifice, not only for original guilt, but also for all actual sins of people.
The Article about the Son affirms the doctrines of the great Councils. Against those who say that the Son did not always exist and was not truly divine (Arianism) it says that the Son was eternal and that he was of the same substance as the Father. In relation to those who thought of Mary as the bearer of God, the Article affirms that the Son took human nature, in the womb of Mary, from her substance. Against those who emphasized Christ’s divinity and thought that his human nature had been absorbed into his divine nature (Apollinarianism) the Article says that Christ is truly human. Against those who wanted to keep the two natures of Christ separate (Nestorianism) it says that there was one person which could not be divided. It affirms that two distinct natures were joined together in the one person of Christ.
The New Testament says that God (not the Father) reconciled us to himself (not that he was reconciled to us). The Article is perhaps explaining in different words how the death of Jesus has made it possible for the Father to accept us.
“Original guilt” probably means original sin (see Article 9). The meaning here is that the sacrifice of Christ is for all sin.
3. About the going down of Christ into Hell
We believe that Christ died for us, and was buried. We also believe that he went down into Hell.
Probably Hades is meant, the place where the dead people go. It is probably a neutral idea, rather than a description of a place of punishment. The biblical basis is Acts 2.27-31 and Psalm 16.10.
4. About the Resurrection of Christ
Christ truly rose again from death, and took again his body, with flesh, bones, and all things connected with the perfection of human nature. He ascended with it into Heaven, and sits there, until he returns to judge all people at the last day.
This Article agrees with the creeds concerning the resurrection of Christ. It also states that he did not give up his humanity when he ascended to heaven. The background to this is that some heresies taught that Christ was divine but not fully human, or that he only appeared to be human for the time he was on earth. The Article also forms a basis for understanding that the body of Christ is in heaven and cannot also be present in the same manner in the bread and wine of Holy Communion.
5. About the Holy Spirit
The Holy Spirit, proceeding from the Father and the Son, is of one substance, majesty, and glory, with the Father and the Son, truly and eternal God.
The Article affirms the divinity and eternity of the Holy Spirit. It also makes clear that the Holy Spirit is not an impersonal force, but a divine person in the same way that the Father and the Son are divine persons.
The Article also agrees with the western version of the Nicene Creed by stating that the Holy Spirit proceeds from the Father and the Son (the filioque clause). This clause was not added to the western version of the creed until the Spanish Church added it at the Council of Toledo in 589, probably as a result of the influence of Augustine of Hippo. Its use gradually spread, although it was not until the 11th century that the Roman Church added it to their creed. It was the cause of the final split between the Eastern and Western churches in 1054.
4. Concerning Scripture and Creeds Articles 6-8
6. About the Sufficiency of the Holy Scriptures for salvation
Holy Scripture contains all things necessary for salvation. No one should be required to believe as an article of the Faith, or to think necessary for salvation, anything that is not read in, or may be proved by, the Holy Scripture. The Holy Scripture are those Canonical Books of the Old and New Testament whose authority was never doubted in the Church.
And the other Books (as Jerome said) the Church reads for example of life and instruction in behaviour; but it does not use them to establish any doctrine.
All the Books of the New Testament, as they are commonly received, we receive and regard them as Canonical.
The Anglican Church bases its doctrine and practice on the scriptures.
“Holy Scripture contains all things necessary for salvation.” This means that there is enough information in the scriptures to tell us the truth about the Christian faith and how to be saved. We do not need any teaching from anywhere else to tell us what is true about these things. All our theology must be based on the scriptures. This is one reason why Anglicans think the scriptures are so important, and why we make sure that the sermon is about passages and ideas from the Bible.
The Article states the Anglican position over against both the Council of Trent (which gave equal authority to the traditions handed down in the Catholic Church), and some of the extreme Protestants who gave too much authority to the inspiration of the Holy Spirit in the lives of believers.
The books of the Old Testament Apocrypha were listed as part of the Canon by the (Roman Catholic) Council of Trent, but the Anglican church does not use those books as the basis for doctrine.
7. About 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 humankind by Christ, who is the only Mediator between God and humans, being both God and Human. That is why they are not to be heard, who pretend that the Patriarchs only looked for temporary promises. Although Christians do not need to follow the ceremonies of the Law given from God by Moses, and governments do not need to follow the civil precepts of that law, yet no Christian is free from obedience to the moral commandments.
Anglicans believe the Old and New Testaments tell one story. The New Testament teaches that the promises made in the Old are fulfilled in Christ. The full meaning of the Old Testament promises is discovered in the New. This also means that the New Testament must be understood with the help of the Old Testament.
The New Testament has not cancelled the Old Testament. The moral law of the Old Testament still applies to Christians, although the New Testament describes how it applies in a new way.
8. About the Three Creeds
The Three Creeds, the Nicene Creed, the Athanasian Creed, and that which is commonly called the Apostles' Creed, ought to be received and believed: for they may be proved most certainly by Holy Scripture.
There are three creeds which the Anglican church believes state true doctrine which may be proved from the scriptures.
The Nicene Creed developed doctrines agreed to at the Council of Nicea in 325. Its present form was probably agreed to at the Council of Constantinople in 381. It was based on earlier creeds and was intended to refute Arian teaching about the divinity of Jesus. (Arius and others taught that Jesus was the highest of God’s creatures but not the same kind of being as the Father.)
The creed of Athanasius was named after a famous theologian but was written by others in the middle of the 5th century. It is a clear statement of the Trinity and also describes the doctrine of the incarnation of the Son.
The Apostles’ creed was not written by the apostles but contains the apostles’ teaching. Its present form dates from the 8th century, but it gradually developed from baptismal questions which probably go back to the first century. It was used for teaching the basic ideas of the Christian faith as well as combating heresies.
5. Concerning Salvation: Articles 9-18
9. About Original or Birth-sin
Original Sin is not about following the example of Adam, (as the Pelagians wrongly say). It is the fault and corruption of the nature of everyone which is produced in the nature of the descendants of Adam. As a result humans have gone very far from original righteousness, and by their own nature are inclined to evil, so that the flesh always desires what is contrary to the spirit. Therefore in every person born into this world, this original sin deserves God's wrath and damnation. And this infection of nature remains even in those who are regenerated, so that the lust of the flesh, called in the Greek,phronema sarkos, which some translate as 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 those who believe and are baptized, yet the Apostle admits that desire and lust has in itself the nature of sin.
The Anglican doctrine is different to the teaching of Pelagius, who said that the human will was able to do what God required, and that sin was only the wrong deeds which people did. The Reformers, followed Augustine and said that Adam’s sin affected the nature of humans. Human nature has become corrupt. It is essentially biased towards sin. Because of this it deserves God’s judgment. This corruption of human nature also means that humans have a tendency to do wrong in practice. That is, the wrong deeds spring from the sinful nature.
The Anglican doctrine is also different to the Council of Trent, which adopted a form of Pelagianism. It said that original righteousness was not part of the nature of the first humans, but something added by God. This was lost when Adam sinned, but no corruption of his nature occurred. Trent said that baptism removed all sin. The Article admits that even for baptized believers who have been born again, the sinful nature is still at work.
10. About Free Will
The condition of humanity after the fall of Adam is such that we cannot turn and prepare ourselves, by our own natural strength and good works, to faith and calling upon God. This means that we have no power to do good works which are pleasing and acceptable to God, unless the grace of God in Christ goes before us so that we may have a good will, and unless it works with us when we have that good will.
The Article does not actually speak about free will. It describes an implication of Article 9. The Roman Catholic doctrine of original sin stated that when Adam sinned he lost a gift of righteousness, but his nature was not affected. This meant that humans still had the ability to choose to do what God required and so to gain God’s grace to help them. The Article affirms that humans have a will but states that this will does not have the power to do what God requires. Only the grace of God which comes through Christ can give us a will which obeys God. The Article reflects the ideas of Phil 2.13.
11. About the justification of Humans
We are accounted righteous before God, only because of the merit of our Lord and Saviour Jesus Christ, by faith, and not because of our own works or because of what we deserve. So the doctrine, that we are justified by faith only, is a most wholesome doctrine, and full of comfort, as is expressed more fully in the Homily of Justification.
The Reformed doctrine of justification describes how God declares us to be righteous. The Council of Trent described justification not just as the forgiveness of sins but as the renewal and sanctification of the inner person by receiving God’s grace and gifts. That is, justification meant becoming holy in practice. (This teaching confuses justification - God’s declaration that we are righteous, and sanctification - the process of becoming holy in practice).
The Anglican Article rejects the teaching of Trent. It says that justification means to be accounted as righteous by God. The basis for it is the work of the Lord Jesus, especially his death. It is not based on how good we are, or on what we do. The way we receive justification is by faith in the work of Christ.
This doctrine is a wholesome doctrine, that is it brings spiritual health. It assures us that we have peace with God, and saves us from doing good works for our own benefit. It is full of comfort because it forms the basis for holy living. It encourages us to be holy for the sake of being like God, not in order to win his approval.
12. About Good Works
Good works which are the fruit of faith, and follow after justification, cannot put away our sins or endure the severity of God's judgment. But they are pleasing and acceptable to God in Christ. They spring out of a true and lively faith. In fact by them a lively faith may be known as clearly as a tree is identified by the fruit.
This Article explains more about justification and good works. Good works are a result, or a fruit, of faith. They do not result in justification, rather they follow on from justification. They cannot be used to cancel our sin. Good works are the proof that we have the kind of faith that results in justification. That is, it is faith which results in both justification and good works. (See also Eph 2.10). Because we have been accounted as righteous by God, we are now free to do good works for his sake and not for our own sake.
13. About Works before Justification
Works done before the grace of Christ and the inspiration of his Spirit, are not pleasing to God because they do not spring from faith in Jesus Christ. Neither do they make people fit to receive grace, or (as the School-authors say) to deserve God’s grace because they show that we are ready to do what he requires. Rather, because they are not done as God has willed and commanded them to be done, we do not doubt that they have the nature of sin.
The Article refers to works which were done by us before we received the grace of Christ. This means works which were done before we were justified. The Article says that these works are not pleasing to God and that they have the nature of sin. The reason for this is that they do not spring from faith in Christ. Another way to say this is that they are not done in the way God said they should be done. The way that God wants our works to be done is by faith.
The “School authors” is a reference to the scholasticism of the middle ages which built on the work of people like Thomas Aquinas and Duns Scotus. Part of this teaching was that when humans exercise their will and do what is good, they show that they are willing and ready to receive grace from God so that, with the help of that grace, they can do the works that will result in justification. They deserve God’s help because they are doing what is good, according to the scholastics.
14. About Works of Supererogation
Voluntary Works cannot be taught without arrogance and impiety. Voluntary Works are those which are done as well as, and over and above God's commandments. They are called Works of Supererogation. When people teach this they declare that they not only give to God as much as they are bound to do, but that they do more for his sake than their duty requires. But Christ says plainly, When you have done all that you are commanded to do, say, We are unprofitable servants.
This Article is about the idea that a person can do more than God requires them to do. The history of the idea starts from the time of the Decian persecution in the 3rd century. Some of the Confessors claimed the right to be able to restore the Lapsed to the church. The basis of this was the faithfulness of the Confessors during the persecution. Around the same time the idea developed that there were some works which were not required but which were still good to do. These could be added to a person’s store of merit. Later it was thought that some Christians, when they had paid all the penalties for all their sins in purgatory, still had merits left over. This store of unused merit was the basis for Indulgences which the Pope gave (or sold) to people so that they could spend less time in purgatory.
The Article rejects all these ideas because they are contrary to scripture and not in accordance with the doctrine of justification by faith.
15. About Christ alone without Sin
Christ had our true nature and was made like us in all things, except for sin. He had no sin either in his flesh or in his spirit. He came to be the Lamb without spot, who, by the sacrifice of himself made once, would take away the sins of the world. Sin, as Saint John says, was not in him. But all we the rest, although baptized, and born again in Christ, still offend in many things; and if we say we have no sin, we deceive ourselves, and the truth is not in us.
This Articles affirms that Christ was truly human (see Article 2), but that he had no sin. One of the purposes of the Article is to make clear that there is no human who is without sin, neither Mary nor a believer who has the Holy Spirit.
The Article also describes the atonement. Our sins are forgiven because of the sacrifice of Christ himself (see also Articles 2, 28, 31).
16. About Sin after Baptism
Not every deadly sin willingly committed after baptism is sin against the Holy Spirit, and unpardonable. Therefore the gift of repentance is not to be denied to those who fall into sin after baptism. After we have received the Holy Spirit we may depart from the grace given to us, and fall into sin, and by the grace of God we may arise again, and change our lives. And therefore those who say that they cannot sin any more as long as they live are to be condemned, as well as those who deny forgiveness to those who truly repent.
At the time of the Reformation there were two mistaken views about sin after baptism. One view said that Christians cannot sin again once they have received the Holy Spirit and been baptized. Others said that sin after baptism could not be forgiven.
In the early church those who thought that sins after baptism could not be forgiven tended to delay baptism until the end of a person’s life. The Article rejects both these ideas.
The idea of a deadly sin means a serious sin which is committed willfully. The Article does not define what the sin against the Holy Spirit is, but it does say that Christians who sin after baptism must not be denied forgiveness when they repent.
17. About Predestination and Election
Predestination to Life is the everlasting purpose of God, so that (before the foundations of the world were laid) he has firmly decreed, by his secret counsel which is hidden from us, to deliver from curse and damnation those whom he has chosen in Christ out of humanity and to bring them by Christ to everlasting salvation, as vessels made to honour. So these, who are given such an excellent benefit by God, are called according to God's purpose by his Spirit who works at the right time; they through grace obey the calling; they are justified freely; then they are made children of God by adoption; they are made like the image of his only-begotten Son Jesus Christ; they faithfully do good works; and at last, by God's mercy, they reach everlasting happiness.
The godly consideration of predestination, and our election in Christ, is full of sweet, pleasant, and unspeakable comfort to godly people, and those who feel in themselves the working of the Spirit of Christ. These are the people who put to death the works of the flesh and the parts of their body that serve sin. The consideration of predestination lifts up their minds to high and heavenly things because it greatly establishes and confirms their faith in eternal salvation to be enjoyed through Christ, and also passionately stirs up their love towards God. But it is very dangerous if curious and sinful people, who do not have the Spirit of Christ, always have before their eyes the decision of God's predestination, because the Devil pushes them either into desperation, or into unclean living, which is no less dangerous than desperation.
Furthermore, we must receive God's promises as they are generally set forth to us in Holy Scripture, and in what we do, we are to follow that will of God which has been expressly declared to us in the Word of God.
Two terms are used in the title of the Article. Predestination in the New Testament refers specifically to the decision God has made beforehand that those he saves will become his children and be conformed to the image of his Son (Rom 8.29; Eph 1.5). Election refers to God’s choice of those he is saving. It is normally connected with Christ, “chosen in Christ” (Eph 1.4). In the Article predestination refers generally to God’s purpose to give his people the blessings of salvation.
The Article refers to predestination to life, and therefore it rejects a doctrine of a double predestination (ie a predestination to condemnation as well).
The Article makes clear that God’s purpose to save people was decided before the creation of the world, and has nothing to do with what people deserve, but rather is connected with God’s mercy which he brings to us in Christ.
The process is described in 7 steps:
called according to God's purpose by his Spirit
through grace they obey the calling;
justified freely;
made children of God by adoption;
made like the image of his Son Jesus Christ;
they faithfully do good works;
reach everlasting happiness.
This process describes both the work of God and the work of humans.
According to the Article the doctrine of predestination and election is a great encouragement to Christians because it assures them that their salvation is a result of the mercy of God and that it results from his eternal purpose. It also assures them of the great blessings of salvation.
The Article also affirms that in stating this doctrine we should follow what scripture says and not develop other theories about God’s will which are not made clear in scripture. The Christian doctrine tells us about God’s salvation, it is not connected with philosophies of determinism or fate.
This doctrine is part of a larger debate about the ability of humans to help in their own salvation. It occurred previously in the debate between Pelagius and Augustine, and at the time of the Reformation between Arminius and Calvin.
18. About obtaining eternal Salvation only by the Name of Christ.
They are to be regarded as cursed who presume to say, that everyone will be saved by the religion or sect which they profess, as long as they are careful to shape their life according to that religion and the light of nature. For Holy Scripture declares to us only the Name of Jesus Christ, by which people must be saved.
This is the only Article which includes an anathema. It is possible that it refers to Christians who believe that people can be saved not only by the name of Jesus, but by other means as well. The Article emphasises that only through Christ can we be saved.
6. Concerning the Church: Articles 19-22
19. About the Church
The visible Church of Christ is a congregation of faithful people, in which the pure Word of God is preached, and the sacraments are rightly administered according to everything that Christ's ordinance requires.
As the Church of Jerusalem, Alexandria, and Antioch, have gone astray; so also the Church of Rome has gone astray, not only in their living and manner of ceremonies, but also in matters of faith.
The Anglican Church defines the church in a different way to that of the Roman Catholic Church. The Article does not refer to a church structure or organization. It follows the teaching of the New Testament and describes the church as a congregation. It is an assembly gathered together to hear the Word of God and to administer the sacraments.
The Article refers to the visible church. In the New Testament the term church usually means a local group of Christians in one place. The Articles uses the term church in this sense. The other main use of the term church in the New Testament is in relation to the heavenly or eternal church. This is the church assembled around Jesus in heaven (see Heb 12.22-24; Eph 1.22; Col 1.18 etc).
The Article states that the things that define the true church of Christ are that:
· it is a congregation, a fellowship which meets together;
· it is made up of people who faithfully follow Christ
· the pure Word of God is preached, not the Word of God mixed with other ideas
· the sacraments are rightly administered.
The Article does not describe the character of a national church. Article 34 adds other ideas about national churches. This Article does assert that the Roman Church has gone astray in matters of faith as well as ceremonies. This probably refers to doctrines and practices to do with the Mass, justification and purgatory, amongst others.
20. About the Authority of the Church
The Church has power to order rites or ceremonies, and has authority in controversies of faith. But it is not lawful for the Church to establish any thing that is contrary to God's Word written, neither may it expound one place of Scripture so that it disagrees with another. The Church is a witness and a keeper of Holy Scripture, and since it ought not to decree any thing against the scripture, neither should it force belief in anything additional to the scripture as necessary for salvation.
The first sentence of this Article was possibly written by Queen Elizabeth I. Henry VIII had declared himself to be the Supreme authority in the Church of England, and Queen Elizabeth did not want the church to have more authority than was appropriate. So the Article limits the authority of the church to matters of faith and ceremonies. Articles 34 and 37 say more about this.
The authority of the church is also limited by Scripture. In fact the Article uses two different words. The authority in matters of faith is less than the power to make laws about ceremonies. This is because the real authority in matters of faith is the Bible. The church is not the creator or master of scripture, but must obey what scripture teaches.
The Article also describes the relationship between the church and the individual. The church cannot compel belief in anything that contradicts scripture, or that is an addition to the scripture.
21. About the Authority of General Councils
General Councils may not be gathered together without the command and will of Rulers. And when they are gathered together, (because they are an assembly of humans, not all of whom are governed by the Spirit and Word of God,) they may go astray, and sometimes have gone astray, even in things concerning God. Therefore things decided by them as necessary to salvation have neither strength nor authority, unless it can be shown that they are taken out of Holy Scripture.
The General Councils referred to in this Article include the great Councils of Nicea, Constantinople and Chalcedon as well as many other Councils called by different emperors or popes. The term General Council means a council representing the whole church, not just a council of the church of one nation, or of bishops in communion with the Pope. At the time when there were three popes the Council of Constance resolved the problem (1415), but then Pope Pius II who had been elected by that council issued a decree forbidding appeals to a General Council. This meant that the Pope had a higher authority than General Councils. But Councils were still held and were used to approve new doctrines by the Roman Church. The most significant was the Council of Trent which met on three occasions from 1545 until 1563.
This Article places the authority of Councils below the authority of Scripture. It also states that Councils must be called by rulers as the great early Councils were. Therefore it denied the right of the Pope to call a Council.
22. About Purgatory
The Roman Catholic doctrine concerning purgatory, pardons, worshipping and adoration of images as well as relics, and praying to Saints, is a silly thing invented for no good reason, and based on no assurance of Scripture, but rather opposed by the Word of God.
The content of this Article is greater than the title suggests. It mentions four things which the Anglican church considers to be contrary to scripture.
Purgatory: Ideas about purgatory had been discussed as early as the 6th century. The idea was that punishments (not eternal punishment) for certain sins which had not been completed in this life, could be purged in an intermediate state. The Council of Florence in 1439 and later the Council of Trent both said such a state existed.
Pardons: Pardons (or indulgences) allow a person to be forgiven part of the punishment for sins committed in this life. These punishments were often different kinds of penances. But if a person died who had not yet completed all the punishments, it was possible that the amount of purging that remained in purgatory could be reduced by these pardons issued by the Pope.
Worshipping Images and Relics: The remains of famous Christians were thought to help by allowing a person to gain some merit from the holy person. Showing respect to images of Saints was also thought to be a way of gaining merit. It was connected to praying to saints.
Praying to Saints: The Anglican church teaches that we do not need to ask dead Christians to pray for us, nor to seek their help. Indeed such prayers are against the doctrine that Christ is our only mediator between us and God.
7. Concerning The Ministry: Articles 23-24
23. About Ministering in the Congregation
It is not lawful for anyone to take upon themselves the office of public preaching, or ministering the sacraments in the congregation, before they are lawfully called and sent to do it. Those whom we ought to regard as lawfully called and sent, are those who are chosen and called to this work by people who have been given public authority in the Church to call and send ministers into the Lord's vineyard.
The Article explains that public ministry in the church should be done only by authorised ministers. The Anglican church rejected the views of those (eg some Anabaptists) who claimed that ministry could be done by anyone who had divine anointing. However the Article only applies to public ministry, it does not apply to private ministry.
The Article also focuses on the two areas of church life which the Anglican church thinks are most important:, ie the ministries of preaching and sacraments (see Article 19). The question about ordination and the kinds and orders of ministry is answered in Article 36.
24. About speaking in the Congregation in such a tongue as the people understand
It is clearly contrary to the word of God and to the custom of the ancient church to have public prayer in the church, or to minister the sacraments, in a language which the people do not understand.
In the Western church Latin was the common language until the late middle ages. It was the language of the educated classes. By the time of the Reformation ordinary people did not understand it. The result was that the liturgy and the Bible were not able to be understood by those who attended church. Martin Luther translated the Bible into German for his people, and in England the reformers gave the English church an English Bible and an English liturgy. The Roman Church continued to use Latin for a long time afterwards.
The principle that public liturgy should be in the ordinary language of the people is still the teaching of the Anglican Church.
8. Concerning the Sacraments: Articles 25-31
25. About the Sacraments
Sacraments ordained by Christ are not only badges or signs that a person claims to be a Christian. They are also reliable witnesses of God’s good will towards us, and signs which bring his grace to us. God works invisibly in us through the sacrament not only to bring life to our faith, but also to strengthen our faith in him.
There are two sacraments Christ our Lord has commanded in the gospel: Baptism and the Lord’s Supper.
The five which are commonly called sacraments are not to be counted as sacraments of the gospel. These are confirmation, penance, ordination, marriage, and extreme unction (anointing with oil at the time of death). Some of these have developed because people have corrupted the teaching of the apostles. Some are just states of life allowed in the scriptures. They are not like the sacraments of baptism and the Lord’s supper because they do not have any visible sign or ceremony appointed by God.
The sacraments were not given by Christ to be stared at or to be carried about. They were given so that we should use them. They only have a good effect for those who receive them in a worthy manner. Those who receive them in an unworthy way are buying judgment for themselves, as Paul said.
The term sacrament means something that represents something else. John Chrysostom said it was seeing one thing and believing another. Augustine said one thing is seen and another is understood. The Anglican Catechism says it is “an outward and visible sign of an inward and spiritual grace”. In the Middle Ages many ceremonies were thought of as sacraments. Gradually only seven were considered as sacraments and these became the official sacraments of the Roman Catholic Church at the Council of Trent in 1547. The Article says there are only two sacraments of the gospel, ie sacraments ordained by Christ.
Only these two have a sign or ceremony ordained by God. The Article distinguishes the sacrament from the grace which the sacrament points to. The sacrament is the sign but it is not the same as the thing which the sign points to. The sacrament or sign is like a promise.
But the two sacraments of Christ are not only a sign. They are signs that bring with them the grace of God. They are signs of God’s good will toward us. Sacraments do not bring the grace that is promised automatically. The grace is not contained in the sign. The sign or sacrament has to be received in the right way, that is, by faith.
The Article says that God works invisibly in us. This does not mean that the sacrament works invisibly. God does an invisible or spiritual work through the sacrament, because the sacrament brings a promise from God. The sign represents and reminds us of the promises of the gospel. It is like a visible word from God. When we recognize and believe what the sacrament is describing, our faith is strengthened. In the sacrament God brings his promises to us in a visible form and we receive the promises by faith.
The Article rejects the practice of worshiping or venerating the sacraments, especially the Holy Communion.
The Article also rejects the idea that the sacraments contain grace, that is, that grace can be received just because we receive the outward sign. The Anglican church says the sacrament must be received in a worthy manner, that is by faith.
26. About the Unworthiness of the Ministers, which does not hinder the effect of the Sacrament
In the visible Church the evil is always mixed with the good, and sometimes the evil has the chief authority in the ministry of the Word and Sacraments. Yet because they do not minister in their own name, but in Christ's, and because they minister by his commission and authority, we may use their ministry, both in hearing the Word of God, and in receiving the sacraments. The effect of what Christ instituted is not taken away by their wickedness, nor is the grace of God's gifts made less for those who by faith rightly receive the sacraments ministered to them. The sacraments have a good effect because of Christ's institution and promise, even though they are ministered by evil people.
Nevertheless, evil ministers should be investigated as part of the discipline of the Church. They should be accused by those who have knowledge of their offences, and when they are found guilty, they should be deposed justly.
The Article concerns a common problem in the visible church. Some argue that we can only receive God’s grace through the sacraments and preaching if the minister is a good person. The Roman Church argued that the minister must intend to do the ministry according to the purpose of the church. But it is not possible to know the heart or intention of a minister.
The Anglican Church says that the word and grace of God comes from God himself and is received by faith. It does not depend on the person who administers it.
Nevertheless it is right that ministers should live holy lives and that evil ministers should be disciplined.
27. About Baptism
Baptism is not only a sign that shows that a person is a Christian and, which distinguishes Christians from those who are not baptised. It is also a sign of regeneration, or new birth. The sign of baptism is like an instrument so that those who receive baptism rightly are grafted into the church. The promises of forgiveness of sin and our adoption to be sons of God by the Holy Spirit are represented and made sure by the visible sign. Faith is confirmed. Grace is increased because of prayer to God. The baptism of young children is to continue because it agrees with the sacrament Christ ordained.
The Anglican church baptises both adults and children.
Baptism does not make a person a Christian because of the ceremony. Baptism is a sign of God’s promise of forgiveness and new birth and when it is received by faith it becomes the public means by which a person joins the church.
Baptism strengthens our faith because it reminds us of the promises of the gospel. That is, it is about new birth, forgiveness, adoption, and being grafted into the church. God’s grace comes to us through this sacrament because we pray to God for these things, not because of the outward form of the ceremony, or because the grace of God is connected with the water.
The Anglican church teaches that the baptism of infants is consistent with the Bible’s teaching about baptism. The Article does not go so far as to say that children must be baptised, only that if they are, it is true baptism.
The faith exercised in infant baptism can be thought of as the faith of the child expressed through the faith of the parents.
28. About the Lord's Supper
The Supper of the Lord is not only a sign of the love that Christians ought to have to one another; it is also a sacrament of our redemption by Christ’s death. If we receive the sacrament with faith and in a worthy manner, the bread which we break is a sharing in the body of Christ; and the cup of blessing is a sharing in 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 scripture but is rejected by the plain words of scripture, contradicts the nature of a sacrament, and has produced many superstitions.
The body of Christ is given, taken, and eaten in the supper only in a spiritual manner. It is received and eaten by faith.
The sacrament of the Lord’s Supper was not ordered by Christ to be reserved, lifted up, carried about or worshipped.
The Book of Common Prayer titled this service “The Order of the Administration of the Lord’s Supper or Holy Communion.” The Roman Catholic church calls it the Mass. Some Anglicans call it the Eucharist (from a Greek word meaning thanksgiving).
This Article, like the one about Baptism, refers to the sign. The Lord’ Supper is a sign of Christian love, and of our redemption. Another way to say this is that the bread and cup are a means by which we have a share in the death of Jesus. The sign reminds us both of the death of Jesus and of what it means. When we receive the sign, then we are able, by faith, to receive the promise of redemption which the sign points to. However the Article also states the social aspect of the sacrament. It is a sign of the fellowship and love shared by those who gather around the same table as the Lord.
Anglicans believe that the bread and wine does not change during the Holy Communion service. The bread and wine are signs of the body and blood of Christ. They represent God’s forgiveness and the eternal life that results from his death.
The doctrine of transubstantiation contradicts the nature of a sacrament because it teaches that the sign is the same as the thing signified. According to the last rubric in the service of Holy Communion, the body and blood of Christ are not physically present because they are in heaven.
That is why, in the Holy Communion service, the body of Christ is received only in a spiritual manner, only by faith.
In the Service of Communion for the Sick, in the Book of Common Prayer, it is stated that if a sick person is unable to receive the sacrament by mouth, they are still able to eat and drink the body and blood of the Lord if they repent and believe and give thanks for Christ’s redemption, ie they eat and drink by faith.
The Article also says that the sacrament must not be kept after the service has finished. The reason is so that it will not be worshiped.
29. About the Wicked which do not eat the Body of Christ in the use of the Lord's Supper
The wicked, and those who do not have a living faith, can physically and visibly press with their teeth (as Saint Augustine says) the sacrament of the Body and Blood of Christ. But they cannot share in Christ. Rather, to their condemnation, they eat and drink the sign or sacrament of such a great thing.
This Article was included to distinguish Anglican teaching from that of the Lutheran church. It clarifies the teaching of Article 28 about whether Christ is actually present in the sacrament. The Anglican Church denies that the prayer of consecration brings the presence of Christ into or alongside the sacrament. This means that an unbeliever who eats the bread does not receive Christ or his benefits, because neither Christ nor his benefits are contained in the sacrament, they are only conveyed as a promise to the believer by means of the sacrament.
30. About 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 Christians alike.
This Article concerns a practice of the Roman Catholic church to give only the bread in Communion to lay people. This practice developed from about the 12th century. Some such as Thomas Aquinas said it was because of the danger of spilling the blood of Christ. The Council of Trent, in 1562, said that it was not necessary to give the cup because Christ was completely received in the bread. The Roman Church also claimed the authority to change the traditional practice.
The Anglican Article, says that the command of Christ is the reason to give both bread and wine to all Christians.
31. About the Oblation of Christ finished upon the Cross
The offering of Christ made once is the perfect redemption, propitiation, and satisfaction, for all the sins of the whole world, both original and actual. And there is no other satisfaction for sin, but only that. Therefore it is a blasphemous fable and a dangerous deceit to say that the priest offers Christ in the sacrifices of the mass so that the living and the dead can have forgiveness of punishment or guilt.
The Anglican teaching about the death of Christ is also referred to in Articles 2,3,15, and 28.
This Article affirms that the sacrifice of Christ was made only once, and that it was a sacrifice for all sins. Therefore no other sacrifices or offerings are necessary, and no other sins need to be atoned for.
The Article rejects the teaching that the Holy Communion is an offering again of the sacrifice of Christ. It also rejects the idea that such an offering is either needed or possible.
The background to this, at the time of the Reformation, was the practice of saying masses for the dead so that they could spend less time in purgatory. The idea that the Mass was a sacrifice of Christ was also linked to the doctrine of transubstantiation.
This is one reason the Book of Common Prayer did not use the term Altar for the Lord’s Table. The Holy Communion service also used the phrase “a sacrifice of praise and thanksgiving” to make clear that the Holy Communion is not a sacrifice in any other sense.
9. Concerning Church Discipline: Articles 32-36
32. About the Marriage of Priests
Bishops, Priests and Deacons are not commanded by God's law to promise to remain single, or to abstain from marriage. Therefore it is lawful for them, as for all other Christians, to marry at their own discretion. They must judge which will contribute better to godliness.
From the time of the Middle Ages celibacy for bishops and priests had become the rule in the Western Church. Before that there were many who believed it was the best way of life for those ministers. It was introduced into England in the 12th century. However it was not possible to enforce it, and many clergy were either married or lived with a woman who was not legally their wife. The Council of Trent in 1563 restated the Catholic position that priests were not to marry.
This Article states the biblical position and allows clergy to marry at their own discretion.
33. About excommunicate Persons, how they are to be avoided
A person can be cut off, in a just way, from the unity of the Church. They are excommunicated by the Church’s public condemnation. Such a person ought to be regarded by the whole multitude of the faithful as an unbeliever and sinner, until they are publicly reconciled by repentance and received into the Church by a person who has authority to receive them.
This Article concerns church discipline. It says that the church has the right to separate people from the fellowship of the visible church. The excommunication must be done publicly. The Holy Communion service of the Book of Common Prayer states that excommunications should be read out after the Nicene Creed is said. The order for the Burial of the Dead is not to be used for excommunicate persons according to the Book of Common Prayer. The church does not have the power of the state over people’s lives, so others are to treat people who have been excommunicated as though they were an unbeliever. This would have greater power in a stable village community. The hope is that the person will repent and be restored. The Article does not state the reasons why a person could be excommunicated, but most churches have rules about this.
34. About the Traditions of the Church
It is not necessary that Traditions and Ceremonies are the same in every place. They have always been different. They may be changed for different countries, times, and cultures, as long as nothing is ordained against God's Word.
Anyone who, because of his private opinion, purposely and openly breaks the traditions and ceremonies of the Church, which are not against the Word of God, and are approved by common authority, ought to be rebuked openly (so that others may fear to do the same). This is an offence against the common order of the Church, which hurts the authority of the government, and wounds the consciences of the weak.
Every national Church has authority to ordain, change, and abolish, ceremonies of the Church which are ordained only by human authority, so that everything results in edifying.
This Article is related to Article 20. At the time of the Reformation it stated the view of the Church of England over against that of the Roman Catholic Church which claimed to have authority over all churches in every country.
The Article also stated the view of the Church of England over against the individualism of some of the Protestant groups.
The authority of national churches to make decisions about ceremonies is limited by the scriptures and by the principle of what is edifying.
35. About the Homilies
The second Book of Homilies contains doctrine which is godly, wholesome, and necessary for these times, as does the first Book of Homilies also, which was set forth in the time of Edward the Sixth. Therefore we consider them appropriate to be read in churches by the ministers, carefully and distinctly, so that the people may understand them. The different titles of the homilies in the second book are listed below.
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 Prayer 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 days of Rogation Week
18. Of the State of Matrimony
19. Of Repentance
20. Against Idleness
21. Against Rebellion
A homily is a sermon. The First Book of Homilies was published in 1547. Most of the sermons were probably by Archbishop Cramer and some by Bishop Ridley. Ministers were ordered to read them as the sermon on Sundays. The Second Book was published in 1562 (although the homily about Rebellion was added in 1571 after a rebellion in the north of England in 1569). Many of these were probably by Bishop Jewel.
The purpose of the Homilies was to provide good teaching to the congregations. The reason this was needed was that some clergy were not well educated, and others still believed the Roman Catholic teaching.
You can read the Homilies here.
36. About the Consecration of Bishops and Ministers
The Book of Consecration of Archbishops and Bishops, and Ordering of Priests and Deacons, was set forth in the time of Edward the Sixth, and confirmed at the same time by authority of Parliament. It contains everything necessary to such Consecration and Ordering. It does not contain anything that is superstitious and ungodly. And therefore everyone who is consecrated or ordered according to the rites of that Book, since the second year of King Edward until this time or afterwards, is rightly and lawfully consecrated and ordered.
The Article is related to Article 23, and concerns the validity of ordinations using the Ordination service of 1549 and the revised service of 1552. After the death of Edward VI, Queen Mary had repealed all the changes which had been introduced during Edward’s reign. When Elizabeth I became Queen she restored the Prayer Book of 1552 as part of her 1559 Settlement. However there was some confusion as to whether the Ordination Services were intended to be included since the Ordination Services were not part of the Prayer Book. In 1563 this Article was included so as to make clear that all ordinations since the time of Edward were valid.
The Article also says that the Ordination Services do not lack anything that is needed to make an ordination valid. They are also godly and not superstitious, a response to objections from some Puritans.
The Article also refers to the three orders of ministers in the Anglican church.
One of the things which characterises the Anglican Church is the way it organises its ministers. Anglicans have three orders: bishops, priests and deacons.
10. Concerning Church and State Articles 37-39
37. About the Civil Magistrates
The King's Majesty has the chief power in this Realm of England and his other dominions. The chief government of all aspects of this realm, including both ecclesiastical and civil, belongs to him. The government is not, nor ought to be, subject to any foreign jurisdiction.
Some slanderous people are offended when we attribute to the King's Majesty the highest government. But we do not give to our Princes the ministering either of God's Word, or of the Sacraments. The Injunctions recently set forth by Elizabeth our Queen plainly testify to this. We only give that right, which we see in the Holy Scriptures was always given to godly Princes by God himself. That is, that they should rule all positions and classes committed to their charge by God, whether they are ecclesiastical or civil. And that they should restrain with the civil sword the stubborn and evildoers.
The Bishop of Rome has no jurisdiction in this Realm of England.
The Laws of the Realm may punish Christians with death, for terrible and serious offences.
It is lawful for Christians, at the commandment of the Ruler to carry weapons and serve in the wars.
This Article is about four matters.
One of them concerns the Royal Supremacy. This means that the King or Queen of England is the highest authority in the country. In 1553 the earlier version of this article said that the King was the supreme head of the Church of England (according to an Act of Parliament in 1534), but Queen Elizabeth said that only Christ was the head of the church so the words were changed to “chief government” in 1563.
One purpose of making the King the chief governor was to remove the authority of the Pope. The authority of the King over the church is limited by Article 20 which gave the church the authority to decide about ceremonies and matters of faith. This Article also says that the Ruler does not have authority to minister the Word of God or the sacraments. The Article affirms that the King only has the authority which the Bible says all rulers have.
The second thing this Article clarifies is that the bishop of Rome has no jurisdiction in England. Before the time of Henry VIII the Pope had claimed authority over all nations and churches. This idea was developed by Pope Gregory VII in the 11th century. The rejection of papal power was related to Henry’s desire for a divorce. The Act of Supremacy (1534) had been preceded by the Act in Restraint of Appeals (1533) which prevented people in England from appealing to the Pope as a higher court of law. This Article affirms the independence of the Church of England.
The third matter concerns capital punishment and affirms that the death penalty is permissible. This is not the same as to say it is recommended.
The fourth matter concerns military service. An earlier version of this Article referred to “lawful (or just) wars”. This Article says that the wars must be commanded by the Ruler, and is probably opposing the views of some Anabaptists who were opposed to all wars.
38. About Christian's Goods, which are not common
The wealth and goods of Christians are not common, regarding their right, title, and possession, as certain Anabaptists falsely claim. Nevertheless, everyone ought to give generously to the poor from what they have and according to their ability.
At the time of the Reformation some members of the Anabaptist groups wanted to abolish all law, and make all property common to everyone. They said that all Christians were completely equal. This Article denies this.
The Article also states the biblical principles of giving, that is: giving generously; giving to the poor; giving from what one has and not from what one does not have; and giving according to one’s ability (see 2 Cor 8 and 9).
39. About a Christian's Oath
We admit that empty and foolish swearing is forbidden Christians by our Lord Jesus Christ and James his apostle. But we consider that the Christian religion does not prohibit a person from swearing when the Ruler requires it. In a cause of faith and love, it should be done according to the prophet's teaching, in justice, judgment, and truth.
This Article is also opposing the opinions of some Anabaptists at the time of the Reformation. The Article distinguishes swearing which is either rude or intended to mislead, from swearing to make a solemn statement of the truth. The prophet is probably Jeremiah (Jer 4.2).