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Family Prayer
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
The Articles of Religion were created by the Reformers in Convocation of 1563 and thus active at the founding of Jamestown in 1607. After independence, however, they were not re-adopted in the American Church until 1801, and do not reappear in Prayer Books until
after about 1808. In the 1789 BCP they are placed between the Psalter
and the Ordinal; in the 1892 and 1928 Books they appear at the very
end of the Book.
ARTICLES OF RELIGION.
I.
Of Faith in the Holy Trinity.
T HERE
is but one living and true God, everlasting, without body, parts, or passions [challenges];
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
The
1789 and 1892 Books add "ART."
to every article title.
The
1789 and 1892 Books also generally italicize personal and place names.
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 Three Creeds,
Nicene Creed, Athanasius's
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.
Numeri,
Deuteronomium, Joshue, Hester
until 1845.
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,
phrónëma sarkós (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 [enabling] 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 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 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 [anxious]
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 wretchlessness [recklessness] 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.
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 hindereth 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 [living] 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.
This
note for Art. 21 appears as a footnote in the 1789 and 1892 Books: 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.
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.
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.
