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
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 , |
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, |
Baruch
the Prophet, |
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 notwith-standing,
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.
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, φρονημα σαρκος, (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
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 do 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 to 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 ever-lasting 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
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.]
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
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
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.
The 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.
|
11 Of Alms-doing. |
[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
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.
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.
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.