The
Thirty-nine articles of Religion:
As established
by the Bishops, the Clergy, and the Laity of the Protestant Episcopal
Church in the United
States of America, in Convention, on the twelfth
day of September, in the Year of our Lord, 1801.
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..."
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.
XXVII. Of Baptism
Baptism is not only a sign of profession, and mark of difference,
whereby Christian men are discerned from others that be not christened,
but it is also a sign of Regeneration or New-Birth, whereby, as
by an instrument, they that receive Baptism rightly are grafted
into the Church; the promises of the forgiveness of sin, and of
our adoption to be the sons of God by the Holy Ghost, are visibly
signed and sealed; Faith is confirmed, and Grace increased by virtue
of prayer unto God.
The Baptism of young Children is in any wise to be retained
in the Church, as most agreeable with the institution of Christ.
XXVIII. Of the Lord's Supper
The Supper of the Lord is not only a sign of the love that Christians
ought to have among themselves one to another; but rather it is
a Sacrament of our Redemption by Christ's death: insomuch that to
such as rightly, worthily, and with faith, receive the same, the
Bread which we break is a partaking of the Body of Christ; and likewise
the Cup of Blessing is a partaking of the Blood of Christ.
Transubstantiation (or the change of the substance of
Bread and Wine) in the Supper of the Lord, cannot be proved by Holy
Writ; but is repugnant to the plain words of Scripture, 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 do
carnally and visibly press with their teeth (as Saint Augustine saith)
the Sacrament of the Body and Blood of Christ; yet in no wise are
they partakers of Christ: but rather, to their condemnation, do eat
and drink the sign or Sacrament of so great a thing.
XXX. Of both Kinds
The Cup of the Lord is not to be denied to the Lay-people: for both
the parts of the Lord's Sacrament, by Christ's ordinance and commandment,
ought to be ministered to all Christian men alike.
XXXI. Of the one Oblation of Christ finished upon the
Cross
The Offering of Christ once made 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
Of the right Use of the Church.
Against Peril of Idolatry.
Of repairing and keeping clean of Churches.
Of good Works: first of Fasting.
Against Gluttony and Drunkenness.
Against Excess of Apparel.
Of Prayer.
Of the Place and Time of Prayer.
That Common Prayers and Sacraments ought to be ministered in a known
tongue.
Of the reverend Estimation of God's Word.
Of Alms-doing.
Of the Nativity of Christ.
Of the Passion of Christ.
Of the Resurrection of Christ.
Of the worthy receiving of the Sacrament of the Body and Blood of
Christ.
Of the Gifts of the Holy Ghost.
For the Rogation-days
Of the State of Matrimony.
Of Repentance.
Against Idleness.
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.
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