Articles of Religion - US Book of Common Prayer
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 The First Book of Samuel The Book of Esther
Exodus The Second Book of Samuel The Book of Job
Leviticus The First Book of Kings The Psalms
Numbers The Second Book of Kings The Proverbs
Deuteronomy The First Book of Chronicles Ecclesiastes or Preacher,
Joshua The Second Book of Chronicles Cantica, or Songs of Solomon,
Judges The First Book of Esdras Four Prophets the greater
Ruth The Second Book of Esdras 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 rest of the Book of Esther
The Fourth Book of Esdras The Book of Wisdom
The Book of Tobias Jesus the Son of Sirach
The Book of Judith Baruch the Prophet
The Song of the Three Children The Prayer of Manasses
The Story of Susanna The First Book of Maccabees,
Of Bel and the Dragon 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.
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, Φρόνημα σαρκός, (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 is 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 mem- bers, and drawing up their mind to high and heavenly things, as well because it doth greatly establish and confirm their faith of eternal Salvation to be enjoyed through Christ, as because it doth fervently kindle their love towards God: So, for curious and carnal persons, lacking the Spirit of Christ, to have continually before their eyes the sentence of God's Predestination, is a most dangerous downfall, whereby the Devil doth thrust them either into desperation, or into wrethchlessness of most unclean living, no less perilous than desperation.
Furthermore, we must receive God's promises in such wise, as they be generally set forth to us in Holy Scripture: and, in our doings, that Will of God is to be followed, which we have expressly declared unto us in the word of God.
XVIII. Of obtaining eternal Salvation only by the Name of Christ.
They also are to be had accursed that presume to say, That every man shall be saved by the Law or Sect which he professeth, so that he be diligent to frame his life according to that Law, and the light of Nature. For Holy Scripture doth set out unto us only the Name of Jesus Christ, whereby men must be saved.
XIX. Of the Church.
The visible Church of Christ is a congregation of faithful men, in which the pure Word of God is preached, and the Sacraments be duly ministered according to Christ's ordinance, in all those things that of necessity are requisite to the same.
As the Church of Jerusalem, Alexandria, and Antioch, have erred; so also the Church of Rome hath erred, not only in their living and manner of Ceremonies, but also in matters of Faith.
XX. Of the Authority of the Church.
The Church hath power to decree Rites or Ceremonies, and authority in Controversies of Faith: and yet it is not lawful for the Church to ordain anything that is contrary to God's Word written, neither may it so expound one place of Scripture, that it be repugnant to another. Wherefore, although the Church be a witness and a keeper of Holy Writ, yet, as it ought not to decree any thing against the same, so besides the same ought not to enforce any thing to be believed for necessity of Salvation.
XXI. Of the Authority of General Councils.
[The Twenty-first of the former Articles is omitted; because it is partly of a local and civil nature, and is provided for, as to the remaining parts of it, in other Articles.]
The original 1571, 1662 text of this Article, omitted in the version of 1801, reads as follows: "General Councils may not be gathered together without the commandment and will of Princes. And when they be gathered together, (forasmuch as they be an assembly of men, whereof all be not governed with the Spirit and Word of God,) they may err, and sometimes have erred, even in things pertaining unto God. Wherefore things ordained by them as necessary to salvation have neither strength nor authority, unless it may be declared that they be taken out of holy Scripture."
XXII. Of Purgatory.
The Romish Doctrine concerning Purgatory, Pardons, Worshipping and Adoration, as well of Images as of Relics, and also Invocation of Saints, is a fond thing, vainly invented, and grounded upon no warranty of Scripture, but rather repugnant to the Word of God.
XXIII. Of Ministering in the Congregation.
It is not lawful for any man to take upon him the office of public preaching, or ministering the Sacraments in the Congregation, before he be lawfully called, and sent to execute the same. And those we ought to judge lawfully called and sent, which be chosen and called to this work by men who have public authority given unto them in the Congregation, to call and send Ministers into the Lord's vineyard.
XXIV. Of Speaking in the Congregation in such a Tongue as the people understandeth.
It is a thing plainly repugnant to the Word of God, and the custom of the Primitive Church, to have public Prayer in the Church, or to minister the Sacraments, in a tongue not understanded of the people.
XXV. Of the Sacraments.
Sacraments ordained of Christ be not only badges or tokens of Christian men's profession, but rather they be certain sure witnesses, and effectual signs of grace, and God's good will towards us, by the which he doth work invisibly in us, and doth not only quicken, but also strengthen and confirm our Faith in him.
There are two Sacraments ordained of Christ our Lord in the Gospel, that is to say, Baptism, and the Supper of the Lord.
Those five commonly called Sacraments, that is to say, Confirmation, Penance, Orders, Matrimony, and Extreme Unction, are not to be counted for Sacraments of the Gospel, being such as have grown partly of the corrupt following of the Apostles, partly are states of life allowed in the Scriptures; but yet have not like nature of Sacraments with Baptism, and the Lord's Supper, for that they have not any visible sign or ceremony ordained of God.
The Sacraments are not ordained of Christ to be gazed upon, or to be carried about, but that we should duly use them. And in such only as worthily receive the same, they have a wholesome effect or operation: but they that receive them unworthily, purchase to themselves damnation, as Saint Paul saith.
XXVI. Of the Unworthiness of the Ministers, which hinders not the effect of the Sacraments.
Although in the visible Church the evil be ever mingled with the good, and sometimes the evil have chief authority in the Ministration of the Word and Sacraments, yet forasmuch as they do not the same in their own name, but in Christ's, and do minister by his commission and authority, we may use their Ministry, both in hearing the Word of God, and in receiving the Sacraments. Neither is the effect of Christ's ordinance taken away by their wickedness, nor the grace of God's gifts diminished from such as by faith, and rightly, do receive the Sacraments ministered unto them; which be effectual, because of Christ's institution and promise, although they be ministered by evil men.
Nevertheless, it appertaineth to the discipline of the Church, that inquiry be made of evil Ministers, and that they be accused by those that have knowledge of their offences; and finally, being found guilty, by just judgment be deposed.
XVII. Of Baptism.
Baptism is not only a sign of profession, and mark of difference, whereby Christian men are discerned from others that be not christened, but it is also a sign of Regeneration or New-Birth, whereby, as by an instrument, they that receive Baptism rightly are grafted into the Church; the promises of the forgiveness of sin, and of our adoption to be the sons of God by the Holy Ghost, are visibly signed and sealed; Faith is confirmed, and Grace increased by virtue of prayer unto God.
Baptism of young Children is in any wise to be retained in the Church, as most agreeable with the institution of Christ.
XVIII. Of the Lord's Supper.
The Supper of the Lord is not only a sign of the love that Christians ought to have among themselves one to another; but rather it is a Sacrament of our Redemption by Christ's death: insomuch that to such as rightly, worthily, and with faith, receive the same, the Bread which we break is a partaking of the Body of Christ; and likewise the Cup of Blessing is a partaking of the Blood of Christ.
Transubstantiation (or the change of the substance of Bread and Wine) in the Supper of the Lord, cannot be proved by Holy Writ; but is repugnant to the plain words of Scripture, overthroweth the nature of a Sacrament, and hath given occasion to many superstitions. The Body of Christ is given, taken, and eaten, in the Supper, only after an heavenly and spiritual manner. And the mean whereby the Body of Christ is received and eaten in the Supper, is Faith.
The Sacrament of the Lord's Supper was not by Christ's ordinance reserved, carried about, lifted up, or worshipped.
XXIX. Of the Wicked, which eat not the Body of Christ in the use of the Lord's Supper.
The Wicked, and such as be void of a lively faith, although they 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
1 Of the right Use of the Church. 2 Against Peril of Idolatry.
3 Of repairing and keeping clean of Churches. 4 Of good Works: first of Fasting.
5 Against Gluttony and Drunkenness. 6 Against Excess of Apparel.
7 Of Prayer. 8 Of the Place and Time of Prayer.
9 That Common Prayers and Sacraments ought to be ministered in a known tongue.
10 Of the reverend Estimation of God's Word. 11 Of Alms-doing.
12 Of the Nativity of Christ. 13 Of the Passion of Christ.
14 Of the Resurrection of Christ. 15 Of the worthy receiving of the Sacrament of the Body and Blood of Christ.
16 Of the Gifts of the Holy Ghost. 17 For the Rogation-days.
18 Of the State of Matrimony. 19 Of Repentance.
20 Against Idleness. 21 Against Rebellion.
[This Article is received in this Church, so far as it declares the Book of Homilies to be an explication of Christian doctrine, and instructive in piety and morals. But all references to the constitution and laws of England are considered as inapplicable to the circumstances of this Church; which also suspends the order for the reading of said Homilies in churches, until a revision of them may be conveniently made, for the clearing of them, as well from obsolete words and phrases, as from the local references.]
XXXVI. Of Consecration of Bishops and Ministers.
The Book of Consecration of Bishops, and Ordering of Priests and Deacons, as set forth by the General Convention of this Church in 1792, doth contain all things necessary to such Consecration and Ordering; neither hath it any thing that, of itself, is superstitious and ungodly. And, therefore, whosoever are consecrated or ordered according to said Form, we decree all such to be rightly, orderly, and lawfully consecrated and ordered.
The original 1571, 1662 text of this Article reads as follows: "The Book of Consecration of Archbishops and Bishops, and Ordering of Priests and Deacons, lately set forth in the time of Edward the Sixth, and confirmed at the same time by authority of Parliament, doth contain all things necessary to such Consecration and Ordering; neither hath it any thing, that of itself is superstitious and ungodly. And therefore whosoever are consecrated or ordered according to the Rites of that Book, since the second year of the forenamed King Edward 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 offences.
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.
Articles of Religion - US Book of Common Prayer
In Simplified Language
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 only one God. God has no physical parts or human-type passions. God is infinite in power, wisdom and goodness. God made and preserves all things whether we can see them or not. God is a One, and exists in three persons, all of the same substance, power, and existance: the Father, the Son, and the Holy Ghost.
II. Of the Word or Son of God, which was made very Man.
The Son is not created but is eternally begotten and is of the same material as the Father. He became human, being born of the Virgin Mary. He has two complete, united natures – God and human, never separate. This one Christ, completely God, and completely Man, truly suffered, was crucified, dead, and buried, to reconcile his Father to us, and to be a sacrifice, not only for the original sin of all humanity, but also for our actual sins.
III. Of the going down of Christ into Hell.
Christ died for us and was buried; he also went down into Hell (the place of the dead.+
IV. Of the Resurrection of Christ.
Christ actually, physically rose again from death, with flesh, bones, etc.; after this he ascended into Heaven, and sits there until he returns to judge all of us at the last day.
V. Of the Holy Ghost.
The Holy Ghost, proceeds from the Father and the Son and is and always has been of one substance, majesty, and glory with the Father and the Son.
VI. Of the Sufficiency of the Holy Scriptures for Salvation.
The Bible contains all things necessary to salvation. If its not there, or can’t be proved by what is there, it can’t be required of anyone, and is not an article of Faith and is not necessary for salvation.
The following books are definitely scripture. Such was never in doubt.
Genesis The First Book of Samuel The Book of Esther
Exodus The Second Book of Samuel The Book of Job
Leviticus The First Book of Kings The Psalms
Numbers The Second Book of Kings The Proverbs
Deuteronomy The First Book of Chronicles Ecclesiastes or Preacher,
Joshua The Second Book of Chronicles Cantica, or Songs of Solomon,
Judges The First Book of Esdras Four Prophets the greater
Ruth The Second Book of Esdras Twelve Prophets the less
These books (per St. Jerome) are usable for examples of life and instruction of manners; but do cannot establish any doctrine:
The Third Book of Esdras The rest of the Book of Esther
The Fourth Book of Esdras The Book of Wisdom
The Book of Tobias Jesus the Son of Sirach
The Book of Judith Baruch the Prophet
The Song of the Three Children The Prayer of Manasses
The Story of Susanna The First Book of Maccabees,
Of Bel and the Dragon The Second Book of Maccabees.
The books of the New Testament as we’ve always had are all canonical.
VII. Of the Old Testament.
The Old and New Testaments do not contradict each other. Everlasting life is offered to us by Christ, who is the only Mediator between us and God, since He is both God and Man, but those living before He came did not just receive temporary promises. The parts of the old law, which are ceremonies and rites, are not binding on Christians, nor are the civil laws necessarily applicable to current law. However, we are all bound by the moral commands.
VIII. Of the Creeds.
The Nicene and Apostles Creeds, are provable from Scripture and should be understood and believed. The original Articles from 1571 and 1662 included the Athanasian Creed.
IX. Of Original or Birth Sin.
Original sin is not just following the example of Adam (regardless of what some say,) but is a fault in our very nature. We are now naturally inclined to evil, always wanting to go against the Spirit, and as a result, deserve condemnation. This infection remains in us, even when regenerated, regardless of what we want. Those who believe and are baptized are not condemned, but still have this perverse inclination.
X. Of Free Will.
We do not have the ability, regardless of our will, to be acceptable to God. Without Christ leading us, we cannot do good works.
XI. Of the Justification of Man.
We are considered righteous only because of the merits and faith of Christ, not by anything we do. It is a great comfort to know that we are made righteous.
XII. Of Good Works.
Good works that come from Faith and after we are justified do not remove our sins, but they are pleasing to God as they are evidence of our Faith.
XIII. Of Works before Justification.
Works done before the grace of Christ are not pleasant to God as they don’t come from faith in Christ. They do not make us qualified to receive grace, and are sinful in nature.
XIV. Of Works of Supererogation.
There is no such thing as doing works above and beyond what God commands. As Christ said, when you have done everything commanded, you should still consider yoursef unworthy.
XV. Of Christ alone without Sin.
Christ was made just like us, except without sin. We can’t claim any such thing for ourselves.
XVI. Of Sin after Baptism.
You can be pardoned of sins committed after Baptism. “Once saved, always saved” is wrong.
XVII. Of Predestination and Election.
We are predestined by God to life eternal in Heaven. We are adopted as children of God. We can reject that.
XVIII. Of obtaining eternal Salvation only by the Name of Christ.
Only Christ provides salvation.
XIX. Of the Church.
The visible Church is the congregation of the faithful in which the pure Word is preached, and the Sacraments properly administered. In all matters of faith and action, we, like those before us, fail.
XX. Of the Authority of the Church.
While the Church has the power to establish rites and ceremonies, and decide controversies of faith, it is not lawful to it to mandate anything contrary to Scripture, nor can it try to make Scripture contradict itself. Regardless of its authority, it must not enforce anything not in Scripture.
XXI. Of the Authority of General Councils.
This article is irrelevant as it stated that only “Princes” can call councils. Councils err.
XXII. Of Purgatory.
The Roman doctrines of Purgatory, Pardons, Worshipping and Adoration of images and relics, and invocation of saints, is not Scriptural and is wrong.
XXIII. Of Ministering in the Congregation.
No one can take on the office of preaching or celebrating Sacraments unless lawfully called in instituted.
XXIV. Of Speaking in the Congregation in such a Tongue as the people understandeth.
Speak the language of the people. It is repugnant to do otherwise.
XXV. Of the Sacraments.
Sacraments are sure witnesses and signs of grace, and are ordained by Christ.
There are two ordained by Christ in the Gospel – Baptism and the Lord’s Supper.
There are five others commonly called Sacraments - Confirmation, Penance, Orders, Matrimony, and Unction, but are not Sacraments of the Gospel, as they have become partly of the corrupt since early times, and are only applicable to some. They don’t have the same nature as they were not visible ordained ny God.
Sacraments are designed to be gazed upon, or to be carried about, but that we properly used. When they are worthily received, they have a wholesome effect or operation; but those who receive them unworthily, bring condemnation on themselves.
XXVI. Of the Unworthiness of the Ministers, which hinders not the effect of the Sacraments.
Although evil is mixed with good, even in the Church, Sacraments by evil ministers are still valid. Christ’s effect cannot be taken away by their wickedness.
Nonetheless, we should depose such ministers.
XVII. Of Baptism.
Baptism is not just a symbol, but actually effects regeneration or new birth and grafts us into the Church.
Baptism of young children is agreeable with the institution of Christ.
XVIII. Of the Lord's Supper.
The Sacrament of the Lord’s Supper is a sign of our redemption. To do it rightly is to partake of the Body and Bloo of Christ.
Transubstantiation (changing the substance of Bread and Wine) is unscriptural and give rise to superstition. The Body of Christ is given, taken, and eaten, in the Supper, only after an heavenly and spiritual manner, only by means of Faith.
The elements of the Lord's Supper are not intended to be worshipped or adored of themselves.
XXIX. Of the Wicked, which eat not the Body of Christ in the use of the Lord's Supper.
When the wicked, or those without a lively faith, take communion, they are not receiving Christ but condemning themselves.
XXX. Of both Kinds.
Communion in both kinds is normative for all, per Jesus.
XXXI. Of the one Oblation of Christ finished upon the Cross.
Christ made ONE sacrifice for the sins of the world, both original and actual. There is no other satisfaction for sin. Celebrating for the dead doesn’t work.
XXXII. Of the Marriage of Priests.
Clergy can marry.
XXXIII. Of excommunicate Persons, how they are to be avoided.
The excommunicate should be avoided until they are reconciled by penance.
XXXIV. Of the Traditions of the Church.
Traditions vary. That’s ok as long as they correspond to God’s word. Those that willingly break the traditions and ceremonies should be rebuked. Every national or particular Church has the authority to establish its own rites consonant with God’s word..
XXXV. Of the Homilies.
The Book of Homilies was written to provide sermons to untrained (the majority) clergy. They are still useful, but are not required, and some are not relevant in the US. They are suspended until they can be rewritten (but never were.)
Of the Names of the Homilies
1 Of the right Use of the Church. 2 Against Peril of Idolatry.
3 Of repairing and keeping clean of Churches. 4 Of good Works: first of Fasting.
5 Against Gluttony and Drunkenness. 6 Against Excess of Apparel.
7 Of Prayer. 8 Of the Place and Time of Prayer.
9 That Common Prayers and Sacraments ought to be ministered in a known tongue.
10 Of the reverend Estimation of God's Word. 11 Of Alms-doing.
12 Of the Nativity of Christ. 13 Of the Passion of Christ.
14 Of the Resurrection of Christ. 15 Of the worthy receiving of the Sacrament of
the Body and Blood of Christ.
16 Of the Gifts of the Holy Ghost. 17 For the Rogation-days.
18 Of the State of Matrimony. 19 Of Repentance.
20 Against Idleness. 21 Against Rebellion.
XXXVI. Of Consecration of Bishops and Ministers.
The Book of Consecration of Bishops, and Ordering of Priests and Deacons, by the General Convention of this Church in 1792, has everything necessary for consecration and ordination and has nothing superstitious or ungodly. Those ordained with this usage are validly ordained. This is the US follow on to the same declaration by the Anglican church for the texts of 1571 and 1662.
XXXVII. Of the Power of the Civil Magistrates.
Everyone is subject to civil authority and should be respectful of and obedient to it. However, it has no authority in things spiritual. This rule applies to clergy, too.
The Pope has no jurisdiction. Civil law may enforce the death penalty. It is lawful for Christians, and the command of civil authority, to wear weapons and serve in wars.
XXXVIII. Of Christian Men's Goods, which are not common.
The church is not a communal organization. However, we should all give freely of what we have to the needy, according to our ability.
XXXIX. Of a Christian Man's Oath.
Vain and rash swearing is forbidden, but valid and honest oaths are acceptable when required by civil authorities.
