The Thirty-nine Articles
of Religion

The foundational statement of true doctrine and worship upon which all Episcopal churches were established. Originally agreed upon by the Archbishops, Bishops, and the whole clergy of the Church of England, in London 1562.

Subjects of the Articles
1 The Holy Trinity
2 Christ the Son of God
3 Christ’s Descent into Hell
4 Christ’s Resurrection
5 The Holy Spirit
6 Sufficiency of the Bible
7 The Old Testament
8 The Three Creeds
9 Original Sin
10 Free Will
11 Justification
12 Good Works
13 Works before Justification
14 Works of Supererogation
15 Christ Alone Without Sin
16 Sin after Baptism
17 Predestination and Election
18 Salvation in Christ alone
19 The Church
20 Authority of the Church
21 Authority of General Councils
22 Purgatory
23 Church Ministry
24 Language of Public Worship
25 The Sacraments
26 Unworthy Ministers
27 Baptism
28 The Lord’s Supper
29 Participation of Unbelievers
30 Communion in Both Kinds
31 Christ’s one Offering
32 Marriage of Ministers
33 Excommunicated Persons
34 Church Traditions
35 The Homilies
36 Consecration and Ordination
37 Civil Rulers
38 Private Property
39 Christian Oath-taking

1. The Holy Trinity
There is only one living and true God. His existence is everlasting,
without beginning or end. As a spiritual being, not limited by a body
and bodily members, and free from bodily desires and impulses, His
power, wisdom, and goodness are infinite. He is the Creator and
Preserver of all things whether seen or unseen. In the unity of this
one true God there are three Persons, the Father, the Son, and the
Holy Spirit, Who are one in being, power and eternity.

2. Of the Word or Son of God
The Son, who is the Word of the Father (John. 1:1), is the Son of the
Father from everlasting to everlasting. He is truly and eternally God,
one with the Father in being. He took our human nature to Himself in
the womb of the Virgin Mary, so that two full and perfect natures,
His divine and our human nature, were united in the one person of
the incarnate Son, never to be divided. There is therefore one Christ
who is truly God and truly man, and who truly suffered, was
crucified, died and was buried. By Christ’s sacrifice of Himself, not
only for original guilt but also for all actual sins of men, God was
reconciling the world to Himself (2 Cor. 5:19).

3. Christ’s Descent into Hell
As Christ died for us and was buried, so also it is to be believed that
He went down into hell.

4. Of The Resurrection of Christ
Christ truly rose again from the dead. His was a bodily Resurrection,
with flesh, bones and all things that belong to the perfection of our
human nature. His Ascension was a bodily ascension into heaven,
where He is now enthroned until the last day, when He will return
to Judge all men.

5. The Holy Spirit
The Holy Spirit who proceeds from the Father and the Son is one in
being, majesty and glory with the Father and the Son, and thus is
truly and eternally God.

6. The Sufficiency of Holy Scripture for Our Salvation
Holy Scripture sets forth everything that is necessary for our
salvation. Consequently, nobody should be required to believe as an
article of the Christian faith, or to regard as necessary for salvation,
anything that is not found in Scripture or that cannot be proved from
Scripture. By the term Holy Scripture we mean the canonical books
of the Old and New Testaments, namely:
Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, 1 and 2 Samuel, I and 2 Kings, 1 and 2 Chronicles, Ezra,
Nehemiah, Esther, Job, Psalms, Proverbs, Ecclesiastes, Song of
Songs, Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, Hosea, Joel,
Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah,
Haggai, Zechariah, Malachi.

Matthew, Mark, Luke, John, Acts, Romans, I and 2 Corinthians,
Galatians, Ephesians, Phiippians, Colossians, 1 and 2 Thessalonians,
1 and 2 Timothy, Titus, Philemon, Hebrews, James, 1 and 2 Peter, 1,
2 and 3 John, Jude, Revelation. The books known as the Apocrypha
are read by the Church, as Jerome said, because of the examples they
provide of heroic lives and faithful conduct; but the Church does
not use these books to establish any doctrine.

7. The Old Testament
The Old Testament is not contrary to the New Testament. In the Old
as well as in the New Testament, everlasting life is offered to
mankind through Christ; for Christ, who is both God and man, is the
only Mediator between God and man. Therefore we must not pay
attention to any who say that in the Old Testament the patriarchs and
others were limited in their expectation to transitory promises.
Although the ceremonies and rites of the Law which God gave
through Moses are not binding on Christians, and the civil precepts of
the Law are not essential for the organisation of any state or
commonwealth, yet no Christian at all is free from obedience to the commandments known as moral.

8. The Three Creeds
The three creeds, namely the Nicene Creed, the Athanasian Creed,
and what is commonly called the Apostles’ Creed, should be received
and believed without reservation, because they may be proved from
Holy Scripture.

9. Original Sin
Original sin does not consist in imitating the sin of Adam (as the
Pelagians wrongly teach), but is the fault and corruption of the nature
with which all the descendants of Adam are born. It is due to original
sin that we have departed very far from the original righteousness in
which we were created, and are naturally inclined to evil, with the
result that there is a constant war between the flesh and the spirit.
Accordingly in every person born into this world, original sin is
deserving of God’s wrath and condemnation. This infection of our
nature remains even in those who in Christ are reborn. Because of it
the desire of the flesh is not submissive to the Law of God. True
though it is that there is no condemnation awaiting those who believe
and are baptized, yet the Apostle asserts that all ungodly desires are
in themselves sinful.

10. Free Will
Since the fall of Adam man’s state is such that he is unable, by his
own natural strength and good works, to turn and dispose himself to
believe and call upon God. Consequently, we have no power of our
own to do good works that are pleasing and acceptable to God, unless
the grace of God is first given through Christ, so that we may have a
good will, and that same grace continues at work within us to
maintain that good will.

11. Justification
It is not because of any good works or deservings on our part, but
only by faith which rests on the merit of our Lord and Saviour Jesus
Christ, that we are accounted righteous before God. Therefore the
doctrine of our justification by faith alone is most edifying and full of
strength and comfort.

12. Good Works
Although good works, which are the fruits of faith and follow after
our justification, cannot put away our sins, and are subject to the
severity of God’s judgment, yet, inasmuch as they are done in Christ
and for His sake, they are pleasing and acceptable to God; for they
spring necessarily from a true and vital faith, and are indeed the
evidence of a vital faith, just as a tree is recognised by its fruit.

13. Works before Justification
Works that are done before receiving the grace of Christ and the
indwelling of his Spirit are not pleasing to God, because they do not
spring from faith in Jesus Christ; nor is it true (as some say) that they
render us fit to receive grace or are deserving of grace. On the
contrary, the fact that such works are not done as God has willed and commanded them to be done can only mean that they have the nature
of sin.

14. Works of Supererogation
Works which are supposedly done voluntarily beyond and in excess
of what is required by God’s commandments (known as works of
supererogation) cannot be taught without self-centred arrogance and
irreverence; for it is claimed that persons who perform such works
render to God not only as much as it is their duty to render, but
actually do for God more than is of bounden duty required; whereas
Christ plainly stated, “When you have done all that is commanded,
say, ‘We are unprofitable servants’.” (Luke 17:10).

15. Christ Alone Without Sin
As our true fellow man Christ was like us in all respects, with the
exception only of sin, from which He was completely free, both in
His flesh and in His spirit. He came into the world to be the Lamb
without spot or blemish, and by His once-for-all sacrifice of Himself
to take away the sins of the world as the One in whom, as St John
says, there was no sin (John 1:29; 1 John 3:5). But all the rest of us,
even though we have been baptized and born again in Christ, continue
to offend in many things; and “if we say we have no sin we deceive
ourselves and the truth is not in us”. (1 John 1:8).

16. Sin After Baptism
Not every serious sin committed after our baptism is an unpardonable
sin against the Holy Spirit. Therefore persons who fall into sin after
baptism should be encouraged to repent. After we have received the
Holy Spirit it is possible for us to turn away from the grace we have
experienced and to fall into sin, and it is possible for us who have
fallen to rise again and amend our lives by the grace of God.
Therefore persons who say that they cannot sin any more as long as
they continue in this life (claiming to have attained sinless
perfection), or who deny any opportunity of forgiveness to those who
truly repent, are to be condemned.

17. Predestination and Election
Predestination to life belongs to God’s everlasting purpose. By this is
meant that before the foundation of the world, it is His unchangeable
decree, in accordance with His secret counsel to deliver from the
curse and damnation those whom He has chosen in Christ, and to
bring them by Him to everlasting salvation, as vessels of His mercy
(Rom. 9:21). Therefore, those on whom such an excellent blessing of
God is bestowed are called according to God’s purpose by the Holy
Spirit working in them in God’s good time; through grace they obey
this calling and are freely justified by God; they become the sons of
God by adoption (Rom. 3:24; 8:150; they are conformed to the
image of His only Son Jesus Christ; they lead holy lives that are
given to good works to the glory of God; and at last, by God’s mercy,
they attain to everlasting bliss (Rom. 8:29f; Eph. 2:8-10).

The reverent consideration of our predestination and election in
Christ is full of sweet, pleasant and unspeakable strength and
comfort to godly persons, who feel the working in themselves of the
Spirit of Christ, mortifying the works of the flesh and their earthly
passions and drawing their thoughts upward to high and heavenly
realities. This teaching is welcome to us both because it strongly
establishes and confirms our assurance of eternal salvation to be
enjoyed through Christ and also because it kindles in us a fervent
love to God. For unregenerate persons, however, who are moved by
idle curiosity and who do not have the Spirit of Christ, to be
constantly confronted with the doctrine of God’s predestination
is dangerous and disastrous, since the devil uses it to drive them
either to despair or to abandon themselves to immoral and ungodly
living, which is no less perilous than despair.

Furthermore, we must accept God’s promises in the way in which
they are ordinarily presented to us in Holy Scripture, and in all that
we do the will of God is to be followed precisely as it is revealed
to us in the Word of God.

18. Salvation in Christ Alone
They are to be condemned as false teachers who assert that persons
Will be saved no matter what beliefs they hold or what sect they
belong to, provided they sincerely lead their lives according to those
beliefs and to the light of nature; for Holy Scripture insists that it is
only by the Name of Jesus Christ that we may be saved (Acts 4:12).

19. The Church
The visible Church of Christ is a gathering of believing people in which the pure Word of God is preached and the sacraments are ministered with due order and discipline as ordained by Christ. Together with other churches, the Church of Rome has erred, not only in matters of conduct and ceremonial but also in matters of doctrine.

20. The Authority of the Church
The Church has power to prescribe rites and ceremonies and has authority in theological controversies; but it is not lawful for the Church to prescribe anything that is contrary to God’s written Word, or to expound one passage of Scripture in such a way that it disagrees with another. Therefore, although the Church is a witness and a guardian of Holy Scripture, yet it is not open to it to prescribe anything contrary to Scripture, or to enforce anything not found in Scripture to be believed as necessary to salvation.

21. The Authority of General Councils
General Councils may err when they meet, and sometimes have erred, even in issues of theological importance - for such councils are composed of men, not all of whom may be governed by the Spirit and the Word of God. Therefore, nothing declared by such councils as necessary for salvation has binding power or authority unless it is plainly taught in Holy Scripture.

22. Purgatory
The Romish teaching about purgatory, pardons, the worship and adoration of images and relics, and also the practice of praying to saints, is a futile deception, which, far from being grounded in Scripture, is repugnant to the Word of God.

23. Ministering in The Congregation
No man is permitted to take upon himself the office of public
preaching or ministration of the sacraments before he has been called
and appointed to fulfil this office. Those persons should be accepted
as lawfully called and appointed who have been selected and called
to this work by men entrusted with public authority in the Church to
call and send ministers into the Lord’s vineyard.

24. The Language of Public Worship
It is plainly incompatible with the Word of God and with the custom
of the primitive Church to conduct public worship or to minister the
sacraments in the Church in a language the people do not understand.

25. The Sacraments
The sacraments prescribed by Christ are badges and tokens of our
profession as Christians, and, more particularly, they are trustworthy
witnesses and effectual signs of God’s grace and good will to us. By
them God works invisibly in us, both arousing and also strengthening
and confirming our faith in Him.
Christ our Lord has ordained two Gospel sacraments, namely
Baptism and the Lord’s Supper.
The five that are commonly called sacraments, namely, confirmation,
penance, ordination, matrimony, and extreme unction are not to be
received as sacraments of the Gospel, since they have in part
developed from a false understanding of apostolic practice and in part
represent states of life allowed in the Scriptures. Moreover, because
they have no visible sign or ceremony commanded by God, they do
not belong in the same category as the sacraments of Baptism and the
Lord’s Supper.
The sacraments were not appointed by Christ to be a public spectacle
or to be paraded for adoration, but to be used with due discipline.
They have a beneficial effect or working only in those who receive
them worthily; whereas those who receive them unworthily bring
Condemnation on themselves, as St Paul teaches (1 Cor. 11:27).

26. The Unworthiness of Ministers
Although in the visible Church there is always a mingling of evil
with good, and at times evil persons hold the chief positions in the
ministry of the Word and sacraments, yet, because they do so not in
their own but in Christ’s name and perform their ministry by His
commission and authority, we may avail ourselves of their ministry
both in hearing the Word of God and in receiving the sacraments.
The effect of Christ’s ordinance is not taken away by their
wickedness, nor is the grace of God’s gifts diminished in the case of
those who receive the sacraments rightly and by faith; for, although
ministered by evil men, these are effectual on account of Christ’s
institution and promise.
Nevertheless, it belongs to the discipline of the Church that evil
ministers should be investigated and that they should be accused by
those who have knowledge of their offences, and, further, that on
being found guilty, they should by just judgment be deposed.

27. Baptism
Baptism is a sign of the Faith we profess and a mark that
differentiates Christian persons from those who are unbaptized; and
it is also a sign of regeneration or new birth by which, as by an
instrument, those who receive baptism rightly are grafted into
the Church, the promises of forgiveness of sin and of our adoption to be the sons of God are visibly signified and sealed, and faith is
confirmed and grace increased by virtue of prayer to God. The
baptism of young children is under all circumstances to be retained
in the Church as a practice fully agreeable with the institution of Christ.

28. The Lord’s Supper
The supper of the Lord is not only a sign of the love that Christians
ought to have among themselves for each other, but is especially a
sacrament of our redemption by Christ’s death. Accordingly, for
those who rightly, worthily, and with faith receive it the bread that is
broken is a partaking of the body of Christ and the cup of blessing is
a partaking of the blood of Christ (1 Cor. 10:16).
Transubstantiation (the teaching that the substance of the bread and
wine is changed into the actual flesh and blood of Christ) in the
supper of the Lord cannot be proved by Holy Scripture, but is
repugnant to the plain words of Scripture, overthrows the nature of a
sacrament, and has given rise to many superstitions.
In the Lord’s supper the body of Christ is given, taken and eaten only
in a heavenly or spiritual manner, and faith is the means by which the
body of Christ is received and eaten in the supper.
The sacrament of the Lord’s supper was not commanded by Christ to
be reserved, carried about, lifted up or worshipped.

29. The Participation of Unbelievers
Though wicked persons, and all in whom a vital faith is absent,
physically and visibly press the sacrament of the body and blood of
Christ with their teeth (as Saint Augustine says), yet in no sense are
they partakers of Christ; on the contrary, they eat and drink the sign
or sacrament of so great a reality to their own condemnation.

30. Communion in Both Kinds
The cup of the Lord is not to be denied to the laity, for both parts of
the Lord’s sacrament, the wine as well as the bread, ought by Christ’s
ordinance and commandment to be ministered alike to all Christian persons.

31. The One Offering of Christ Finished on The Cross
Christ’s offering of Himself on the Cross, once for all, 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 that alone. Therefore the sacrifices of masses, in which it is
commonly said that the priest offers Christ for the living and the
dead, to obtain the remission of their punishment or guilt, are
blasphemous fables and dangerous deceits.

32. The Marriage of Presbyters
Bishops, presbyters and deacons are not commanded by God’s Law
to take vows of celibacy or to abstain from marriage; therefore it is
lawful for them, as for all other Christian persons, to marry at their
own discretion, where they judge that it serves better to godliness for
them to do so.

33. Excommunicated Persons
Any person who by open denunciation of the Church is rightly cut
off from the unity of the Church and excommunicated ought to be
treated by the whole company of the faithful as a heathen and a
traitor, until such time as he is reconciled by penitence and received
back into the Church by a judge with authority to do so (cf. Matthew
18:17).

34. The Traditions of The Church
It is not necessary that traditions and ceremonies should be uniform
and identical in every place; for these have at all times been
diversified, and they may be changed to accord with the diversities of
countries, times, and human customs, provided that nothing be
ordained contrary to God’s Word. Anyone who by his private
judgment willingly and deliberately breaks the traditions and
ceremonies of the Church which are not repugnant to the Word
of God, and are appointed and approved by common authority, ought to be openly rebuked (so that others may fear to follow his example) as
one who offends against the common order of the Church,
undermines authority, and wounds the consciences of weak fellow
Christians.
Every particular or national church has authority to prescribe,
change and abolish ceremonies or rites of the Church which have
been ordered only by human authority, providing all things are
done for edification.

35. The Homilies
The two books of Homilies, which were set forth in the times of
Edward VI and Elizabeth I respectively, contain godly and
wholesome teaching.

36. The Consecration of Bishops and Ministers
The form of consecration of archbishops and bishops and the
ordering of priests and deacons, set forth in the time of Edward VI,
contain all things necessary for such consecration and ordering and
nothing that of itself is superstitious and ungodly. Therefore anyone
who is consecrated or ordained according to these rites we declare to
be rightly, orderly and lawfully consecrated and ordained.

37. Civil Magistrates
We do not give to our princes or rulers the right to minister either
God’s Word or the sacraments. The only prerogative which we
recognise as having been given by God himself in Holy Scripture to
all godly rulers is that they should rule all states and classes
committed to their charge by God, whether ecclesiastical or secular,
and restrain with the civil sword stubborn persons and evildoers.
The Bishop of Rome has no jurisdiction in this realm.
Christians may be punished by the laws of the realm with death for
heinous and grievous offences.
It is lawful for Christian men to carry weapons and serve in wars at
the command of the civil ruler.

38. Private Property
The wealth and possessions of Christians are not common to all nor
is their right and title to own private property to be questioned.
Nevertheless, every person ought to give liberally and according to
his ability from the things he possesses to the poor.

39. Oath-Taking
While we acknowledge that vain and rash swearing is forbidden to
Christians by our Lord Jesus Christ and by St James (Matthew 5:34-37; James 5:12), we judge that our Christian religion does not prohibit us
from swearing an oath when it is required by the magistrate in the
cause of good faith and charity, providing it is done according to the
prophet’s teaching in justice, judgment and truth.