Thirty-nine Articles
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The Thirty-nine Articles of Religion (commonly abbreviated as the Thirty-nine Articles or the XXXIX Articles), finalised in 1571, are the historically defining statements of doctrines and practices of the Church of England with respect to the controversies of the English Reformation. The Thirty-nine Articles form part of the Book of Common Prayer used by the Church of England and the worldwide Anglican Communion (including the Episcopal Church), as well as by denominations outside of the Anglican Communion that identify with the Anglican tradition (see Continuing Anglican movement).
When
The articles went through at least five major revisions prior to their finalisation in 1571. The first attempt was the Ten Articles in 1536, which showed some slightly Protestant leanings – the result of an English desire for a political alliance with the German
Finally, upon the coronation of Elizabeth I and the re-establishment of the Church of England as separate from the Catholic Church, the Thirty-nine Articles of Religion were initiated by the Convocation of 1563, under the direction of Matthew Parker, the Archbishop of Canterbury.
The Thirty-nine Articles were finalised in 1571, and incorporated into the Book of Common Prayer. Although not the end of the struggle between Catholic and Protestant monarchs and citizens, the book helped to standardise the English language, and was to have a lasting effect on religion in the United Kingdom and elsewhere through its wide use.[3]
Predecessors
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Ten Articles (1536)
The
The first five articles dealt with doctrines that were "commanded expressly by God, and are necessary to our salvation", while the last five articles dealt with "laudable ceremonies used in the Church".[4][7] This division reflects how the Articles originated from two different discussions earlier in the year. The first five articles were based on the Wittenberg Articles negotiated between English ambassadors Edward Foxe, Nicholas Heath and Robert Barnes and German Lutheran theologians, including Martin Luther and Philip Melanchthon. This doctrinal statement was itself based on the Augsburg Confession of 1530.[8][7]
The five principal doctrines were the
To the disappointment of conservatives, only three of the traditional seven
Articles six to ten focused on secondary issues. Significantly, purgatory, which had been a central concern of medieval religion, was placed in the non-essential articles. On the question of its existence, the Ten Articles were ambiguous. They stated, "the place where [departed souls] be, the name thereof, and kind of pains there" was "uncertain by scripture". Prayer for the dead and masses for the dead were permitted as arguably relieving the pain of departed souls in purgatory.[10]
The Articles also defended the use of a number of Catholic rituals and practices opposed by Protestants, such as kissing the cross on Good Friday, while mildly criticising popular abuses and excesses. The use of religious images was permitted but people were to be taught not to kneel before them or make offerings to them. Prayer to Mary, mother of Jesus, and all the other saints was permitted as long as superstition was avoided.[11]
In summary, the Ten Articles asserted:[12]
- The Bible and the three ecumenical creeds are the basis and summary of true Christian faith.
- Baptism imparts .
- The sacrament of penance, with confession and absolution, is necessary to salvation.
- That the body and blood of Christ are really presentin the Eucharist.
- Justification is by faith, but good works are necessary.
- Images can be used as representations of virtue and good example and also to remind people of their sins but are not objects of worship.
- Saints are to be honoured as examples of life and as furthering the prayers of the faithful.
- Praying to saints is permitted, and holy days should be observed.
- The observance of various rites and ceremonies, such as clerical vestments, sprinkling of holy water, bearing of candles on Candlemas, giving of ashes on Ash Wednesday, is good and laudable. However, none of these has power to forgive sin.
- It is a good and charitable deed to pray for the dead. However, the doctrine of purgatory is biblically uncertain. Abuses related to purgatory, such as the claim that papal indulgences or masses for the dead offered at certain localities (such as the scala coeli mass) can deliver immediately from purgatory, are to be rejected.
Bishops' Book (1537)
The failure of the Ten Articles to settle doctrinal controversy led Thomas Cromwell, the King's vicegerent in spirituals, to convene a national synod of bishops and high-ranking clergy for further theological discussion in February 1537.[13] This synod produced a book called The Institution of the Christian Man (popularly called The Bishops' Book), the word institution being synonymous with instruction.[14] The Bishops' Book preserved the semi-Lutheranism of the Ten Articles, and the articles on justification, purgatory, and the sacraments of baptism, the Eucharist and penance were incorporated unchanged into the new book.[15][16]
When the synod met, conservatives were still angry that four of the traditional seven sacraments (
In the end, the missing sacraments were restored but placed in a separate section to emphasize "a difference in dignity and necessity." Only baptism, the Eucharist and penance were "instituted of Christ, to be as certain instruments or remedies necessary for our salvation".
The Bishops' Book also included expositions on the creed, the
The list of the 46 divines as they appear in the Bishop's Book included all of the bishops, eight archdeacons and 17 other Doctors of Divinity, some of whom were later involved with translating the Bible and compiling the Book of Common Prayer:[23]
In August 1537, it was presented to the King who ordered that parts should be read from the pulpit every Sunday and feast day. Nevertheless, the King was not entirely satisfied and took it upon himself to make a revised Bishops' Book, which, among other proposed changes,[24] weakened the original's emphasis on justification by faith. This revised version was never published.[25] Because the Bishops' Book was never authorised by the Crown or Convocation, the Ten Articles remained the official doctrinal standard of the Church of England.[26]
Six Articles (1539)
Fearful of diplomatic isolation and a Catholic alliance, Henry VIII continued his outreach to the Lutheran Schmalkaldic League. In May 1538, three Lutheran theologians from Germany – Franz Burchard, vice-chancellor of Saxony; Georg von Boineburg, doctor of law; and
The Germans presented, as a basis of agreement, a number of articles based on the Lutheran Confession of Augsburg. Bishops
Meanwhile, England was in religious turmoil. Impatient Protestants took it upon themselves to further reform – some priests said mass in English rather than Latin and married without authorisation (Archbishop Cranmer was himself secretly married). Protestants themselves were divided between establishment reformers who held Lutheran beliefs upholding the real presence of Christ in the Eucharist and radicals who held
- whether the Eucharist could be the true body of Christ without transubstantiation,
- whether it needed to be given to the laity under both kinds,
- whether vows of chastity needed to be observed as part of divine law,
- whether clerical celibacy should be compulsory,
- whether private (votive) masses were required (legitimate) by divine law,
- whether auricular confession (that is, confession to a priest) was necessary as part of divine law.[33][34]
Act of Parliament | |
Dates | |
---|---|
Royal assent | 28 June 1539 |
Other legislation | |
Repealed by | Treason Act 1547 |
Status: Repealed |
Over the next month, these questions were argued in Parliament and Convocation with the active participation of the King. The final product was an affirmation of traditional teachings on all but the sixth question. Communion in one kind, compulsory clerical celibacy, vows of chastity and votive masses were a legitimate form.[35] Protestants achieved a minor victory on auricular confession, which was declared "expedient and necessary to be retained" but not required by divine law. In addition, although the real presence was affirmed in traditional terminology, the word transubstantiation itself did not appear in the final version.[33][36]
The Act of Six Articles became law in June 1539, which, unlike the Ten Articles, gave the Six Articles statutory authority. Harsh penalties were attached to violations of the Articles. Denial of transubstantiation was punished by burning without an opportunity to
King's Book (1543)
When Parliament re-convened in April 1540, a committee was formed to revise the Bishops' Book, which Henry VIII had never liked. The committee's membership included both traditionalists and reformers, but the former held the majority.[40] Convocation began discussing the revised text in April 1543. The King's Book, or The Necessary Doctrine and Erudition for Any Christian Man to use its formal title,[41] was more traditional than the 1537 version and incorporated many of the King's own revisions. It was approved by a special meeting of the nobility on 6 May and differed from the Bishop's Book in having been issued under the King's authority. It was also statutorily enforced by the Act for the Advancement of True Religion.[42] Because of its royal authorisation, the King's Book officially replaced the Ten Articles as the official doctrinal statement of the Church of England.[43]
Significantly, the doctrine of justification by faith was totally rejected. Cranmer tried to save the doctrine by arguing that while true faith was accompanied by good works (in other words, faith was not alone) it was only faith that justified. However, Henry would not be persuaded, and the text was amended to read that faith justified "neither only nor alone".[44] It also stated that each person had free will to be "a worker ... in the attaining of his own justification".[45] The King's Book also endorsed traditional views of the mass, transubstantiation, confession, and Church ceremonies.[44] The traditional seven sacraments were all included without any distinction in importance made between them. It was taught that the second commandment did not forbid images but only "godly honour" being given to them. Looking at images of Christ and the saints "provoked, kindled and stirred to yield thanks to Our Lord".[46]
The one area in which the King's Book moved away from traditional teaching was on prayer for the dead and purgatory. It taught that no one could know whether prayers or masses for the dead benefited an individual soul, and it was better to offer prayers for "the universal congregation of Christian people, quick and dead". People were encouraged to "abstain from the name of purgatory, and no more dispute or reason thereof".
Forty-two Articles (1553)
Henry VIII was succeeded by his son,
The Forty-two Articles were drafted by Cranmer and a small group of fellow Protestants. The title page claimed that the articles were approved by Convocation when in reality they were never discussed or adopted by the clerical body. They were also never approved by Parliament.[50] The articles were issued by Royal Mandate on 19 June 1553. All clergy, schoolmasters and members of the universities were required to subscribe to them.[51] The theology of the articles has been described as a "restrained" Calvinism.[52][53]
Development
Edward died in 1553. With the coronation of
Content
The Thirty-nine Articles were intended to establish, in basic terms, the faith and practice of the Church of England.[56] While not designed to be a creed or complete statement of the Christian faith, the articles explain the doctrinal position of the Church of England in relation to Catholicism, Calvinism, and Anabaptism.[1]
1. Of Faith in the Holy Trinity. |
21. Of the Authority of General Councils. |
The Thirty-nine Articles can be divided into eight sections based on their content:[57]
Articles 1–5: The Doctrine of God: The first five articles articulate the doctrine of God, the
Articles 6–8: Scripture and the Creeds: These articles state that Holy Scripture contains everything necessary for salvation, so that no one can be required to believe any doctrine that cannot be proved on the basis of biblical teaching. The articles acknowledge the authority of the Apostles' Creed, the Nicene Creed and the Athanasian Creed because they express Scriptural teaching. It states that the Apocrypha is not part of Scripture. While not a basis of doctrine, the Apocrypha continues to be read by the church for moral instruction and examples for holy living.[59]
Articles 9–18: Sin and Salvation: These articles discuss the doctrines of
Articles 19–21: The Church and its Authority: These articles explain the nature and authority of the
Articles 22–24: Errors to be avoided in the Church: These articles condemn the Catholic teachings on
Articles 25–31: The Sacraments: These articles explain the Church of England's sacramental theology. According to the articles, sacraments are signs of divine grace which God works invisibly but effectively in people's lives. Through sacraments, God creates and strengthens the faith of believers. The radical Protestant belief that sacraments are only outward signs of a person's faith is denied by the articles.[65] While the Catholic Church claimed seven sacraments, the articles recognise only two: baptism and the Lord's Supper.[66] The five rites called sacraments by Catholics are identified in the articles as either corrupted imitations of the Apostles (confirmation, penance and extreme unction) or as "states of life allowed in the Scriptures" (holy orders and marriage). [66]
Regeneration (or the gift of new life), membership in the church, forgiveness of sins and adoption as children of God are all received through baptism.[67] The articles state that infant baptism is "most agreeable with the institution of Christ" and should continue to be practised in the church.[68] In the Lord's Supper, participants become partakers of the body and blood of Christ and receive the spiritual benefits of Christ's death on the cross.[69] According to the articles, this partaking should not be understood in terms of the Catholic doctrine of transubstantiation, which is condemned as "repugnant to the plain words of Scripture". Instead, the articles declare that there is no change in the substance of the bread and wine. Rather, participants are fed the body of Christ by the Holy Spirit and through faith.[70] The articles declare that "The offering of Christ once made is the perfect redemption, propitiation, and satisfaction for all the sins of the whole world". This was meant as a repudiation of the idea that the Mass was a sacrifice in which Christ was offered for the forgiveness of sins for the living and the dead in purgatory.[71]
Articles 32–36: The Discipline of the Church: The articles defend the practice of
Articles 37–39: Christians and Civil Society: The articles affirm the role of the monarch as the Supreme Governor of the Church of England. It rejects all claims to the Pope's jurisdiction in England. It defends the state's right to use capital punishment and declares that Christians may serve in the military. It rejects the Anabaptist teaching that the property of Christians should be held in common, but it does explain that Christians should give alms to the poor and needy. It also defends the morality of oath-taking for civic purposes.[73]
Later history
During the reign of Elizabeth I, a "Calvinist consensus" developed within the church regarding the doctrines of salvation. Article 17 only endorsed
The Thirty-nine Articles are printed in the
In the Church of England, only clergy (and until the 19th century members of Oxford and Cambridge Universities) are required to subscribe to the Articles. Starting in 1865, clergy affirmed that the doctrine contained in the Articles and the Book of Common Prayer was agreeable to Scripture and that they would not preach in contradiction to it. Since 1975, clergy are required to acknowledge the Articles as one of the historic formularies of the Church of England that bear witness to the faith revealed in Scripture and contained in the creeds.[1] The Church of Ireland has a similar declaration for its clergy, while some other churches of the Anglican Communion make no such requirement.[75] The US Episcopal Church never required subscription to the Articles.[76]
The influence of the Articles on Anglican thought, doctrine and practice has been profound. Although Article VIII itself states that the three Catholic creeds are a sufficient statement of faith, the Articles have often been perceived as the nearest thing to a supplementary confession of faith possessed by the Anglican tradition. In Anglican discourse, the Articles are regularly cited and interpreted to clarify doctrine and practice. Sometimes they are used to prescribe support of Anglican comprehensiveness. An important concrete manifestation of this is the
Each of the 44 member churches in the Anglican Communion is, however, free to adopt and authorise its own official documents, and the Articles are not officially normative in all Anglican Churches (neither is the Athanasian Creed). The only doctrinal documents agreed upon in the Anglican Communion are the Apostles' Creed, the Nicene Creed of AD 325, and the Chicago-Lambeth Quadrilateral. Beside these documents, authorised liturgical formularies, such as Prayer Book and Ordinal, are normative. The several provincial editions of Prayer Books (and authorised alternative liturgies) are, however, not identical, although they share a greater or smaller amount of family resemblance. No specific edition of the Prayer Book is therefore binding for the entire Communion.
A revised version was adopted in 1801 by the
Interpretation
According to theologian Henry Chadwick, the articles are a revealing window into the ethos and character of Anglicanism, in particular in the way the document works to navigate a via media (Latin: middle path or middle way) between the beliefs and practices of the Catholic Church on the one hand, and those of the Lutheran and Reformed churches on the other hand, thus giving the Church of England a unique middle-of-the-road position. The via media was expressed so adroitly in the Articles that some Anglican scholars have labelled their content as an early example of the idea that the doctrine of Anglicanism is one of "Reformed Catholicism".[77]
In 1628 Charles I prefixed a royal declaration to the articles, which demands a literal interpretation of them, threatening discipline for academics or churchmen teaching any personal interpretations or encouraging debate about them. It states: "no man hereafter shall either print or preach, to draw the Article aside any way, but shall submit to it in the plain and Full meaning thereof: and shall not put his own sense or comment to be the meaning of the Article, but shall take it in the literal and grammatical sense."[78]
However, what the Articles truly mean has been a matter of debate in the Church since before they were issued. The evangelical wing of the Church has claimed to take the Articles at face value, and to regard them as of utmost importance. In 2003, evangelical Anglican clergyman Chris Pierce wrote:
The Thirty-Nine Articles define the biblically derived summations of precise Christian doctrine. The Thirty-Nine Articles are more than minimally assented to; they are believed wholeheartedly. In earlier times English and Irish evangelicals would have read Cranmer, Ridley, Latimer, Ussher, and Ryle and would unreservedly agree with Dean Litton's assessment that (quoted by Dean Paul Zahl, in his work 'The Protestant Face of Anglicanism'), 'The Anglican Church, if she is to be judged by the statements of the Articles, must be ranked among the Protestant Churches of Europe.'[79]
This view has never been held by the whole church.[citation needed] In 1643, Archbishop of Armagh John Bramhall laid out a broader view of the Articles:
Some of them are the very same that are contained in the Creed; some others of them are practical truths, which come not within the proper list of points or articles to be believed; lastly, some of them are pious opinions or inferior truths, which are proposed by the Church of England to all her sons, as not to be opposed; not as essentials of Faith necessary to be believed by all Christians necessitate medii, under pain of damnation.[80]
This divergence of opinion became overt during the
References
Citations
- ^ a b c Cross & Livingstone 1997, p. 1611.
- ^ a b Chapman 2006.
- ^ MacCulloch 1999.
- ^ a b Marshall 2017, p. 238.
- ^ Haigh 1993, p. 128.
- ^ a b c d e Marshall 2017, p. 239.
- ^ a b c d MacCulloch 1996, p. 161.
- ^ "Wittenberg Articles".
- ^ a b Haigh 1993, p. 129.
- ^ Marshall 2017, p. 240.
- ^ Marshall 2017, pp. 238–239.
- ^ "Ten Articles 1536". reformationhenryviii.com. Archived from the original on 3 August 2018. Retrieved 3 August 2018.
- ^ MacCulloch 1996, pp. 185–186.
- ^ Blunt 1878, p. 444.
- ^ Marshall 2017, p. 255.
- ^ The Institution of A Christen Man (Thomas Berthelet, cum privilegio, London 1537), full page views at Internet Archive.
- ^ MacCulloch 1996, pp. 187–188.
- ^ Marshall 2017, p. 254.
- ^ MacCulloch 1996, p. 189.
- ^ Blunt 1878, p. 446.
- ^ a b Marshall 2017, p. 256.
- ^ MacCulloch 1996, p. 192.
- ^ Blunt 1878, p. 445.
- ^ Marshall 2017, pp. 257–258: "Most notoriously, [Henry VIII] took it upon himself to improve the wording of both the Ten Commandments and the Lord’s Prayer. He wanted the final petition of the latter to read 'and suffer us not to be led into temptation' (rather than 'lead us not into temptation'). And he amended the First Commandment ('Thou shalt have none other gods but me') to read 'Thou shalt not have nor repute any other God, or gods, but me Jesu Christ.'"
- ^ Marshall 2017, p. 259.
- ^ Davie 2013, p. 17.
- ^ MacCulloch 1996, pp. 215–216: The English delegation included Cranmer, as chairman, and Nicholas Heath for the Protestant side. The conservatives included Bishops Sampson and Stokesley along with George Day and Nicholas Wilson. Bishop Tunstall was involved in negotiations as well.
- ^ a b d'Aubigné 1972.
- ^ MacCulloch 1996, p. 219.
- ^ MacCulloch 1996, p. 221.
- ^ Marshall 2017, pp. 269–270.
- ^ Marshall 2017, p. 273: The committee was headed by Cromwell, the vicegerent, and the bishops included Cranmer and his Protestant allies – Latimer, Goodrich, Salcot – and their traditionalist counterparts Lee, Tunstall, Clerk and Robert Aldrich of Carlisle.
- ^ a b Marshall 2017, p. 275.
- ^ Ridley 2013, p. 180.
- ^ a b Haigh 1993, p. 153.
- ^ "The Act of the Six Articles". tudorplace.com.ar. 1539. Archived from the original on 12 September 2018. Retrieved 1 December 2018.. The article on the Eucharist defines the real presence in these terms: "First, that in the most blessed Sacrament of the Altar, by the strength and efficacy of Christ's mighty word, it being spoken by the priest, is present really, under the form of bread and wine, the natural body and blood of Our Saviour Jesu Christ, conceived of the Virgin Mary, and that after the consecration there remaineth no substance of bread and wine, nor any other substance but the substance of Christ, God and man".
- ^ MacCulloch 1996, p. 249.
- ^ MacCulloch 1996, p. 251.
- ^ Marshall 2017, p. 312.
- ^ Marshall 2017, p. 279.
- ^ The Necessary Doctrine and Erudition for Any Christen Man (Thomas Barthelet, King's Printer, London 1543), full page views at Internet Archive.
- ^ Haigh 1993, pp. 160–161.
- ^ Davie 2013, p. 18.
- ^ a b Haigh 1993, p. 160.
- ^ Marshall 2017, p. 288.
- ^ Marshall 2017, pp. 288–289.
- ^ a b Marshall 2017, p. 289.
- ^ MacCulloch 1996, p. 500.
- ^ Heal 2003, p. 310.
- ^ Marshall 2017, p. 353.
- ^ a b Cross & Livingstone 1997, p. 625.
- ^ Haigh 1993, p. 181.
- ^ Bray 2004, p. 284.
- ^ a b c Moyes 1913.
- ^ a b Wilson & Templeton 1962.
- ^ Davie 2013, pp. 5, 8.
- ^ Davie 2013, p. 88.
- ^ O'Donovan 2011, pp. 11–12.
- ^ Davie 2013, pp. 230–232.
- ^ Davie 2013, p. 294.
- ^ O'Donovan 2011, p. 84.
- ^ Davie 2013, p. 393.
- ^ Davie 2013, p. 424.
- ^ Davie 2013, p. 441.
- ^ Davie 2013, pp. 464–466.
- ^ a b Davie 2013, pp. 468–470.
- ^ Davie 2013, pp. 485–486.
- ^ Davie 2013, p. 489.
- ^ Davie 2013, p. 499.
- ^ Davie 2013, p. 500–503.
- ^ Davie 2013, pp. 526, 529.
- ^ Davie 2013, p. 535.
- ^ Davie 2013, p. 590.
- ^ Marshall 2017b, pp. 56 & 60.
- ^ "Institution of an Incumbent" (PDF). Book of Common Prayer. Church of Ireland. 2004. p. 24.
- ^ "Thirty-Nine Articles, or Articles of Religion". The Episcopal Church. Retrieved 25 April 2023.
- ^ Chadwick 1988.
- ^ "The King's Declaration Prefixed to the Articles of Religion (Nov. 1628)". history.hanover.edu. Archived from the original on 28 April 2022. Retrieved 2 November 2022.
- ^ Pierce 2003.
- ^ Bramhall 1842, p. 355.
- ^ Newman 1841.
Sources
- Ayris, Paul; Selwyn, David, eds. (1993). Thomas Cranmer: Churchman and Scholar. Woodbridge, Suffolk, UK: ISBN 0-85115-549-9.
- Blunt, John Henry (1878). The Reformation of the Church of England: Its History, Principles and Results. Vol. Part 1 AD 1514–1547 (4th ed.). London, Oxford, and Cambridge: Rivingtons.
- Bramhall, John (1842). "Schism Guarded". The Works of Archbishop Bramhall. Vol. 2. Oxford: J.H. Parker.
- Bray, Gerald Lewis (2004). Documents of the English Reformation 1526-1701. James Clarke & Co. ISBN 978-0-227-17239-1.
- Brown, Stephen F. (2009). Protestantism. New York: Chelsea House. ISBN 978-1-60413-112-3.
- ISBN 978-0-8006-2087-5.
- Chapman, Mark (2006). Anglicanism: A Very Short Introduction. Oxford: OUP. ISBN 978-0-19-157819-9.
- Cross, Frank Leslie; Livingstone, Elizabeth A., eds. (1997). The Oxford Dictionary of the Christian Church (3rd ed.). Oxford University Press. ISBN 978-0-19-211655-0.
- ISBN 978-0-85151-487-1.
- Davie, Martin (2013). Our Inheritance of Faith: A Commentary on the Thirty Nine Articles. Gilead Books Publishing. ISBN 978-0956856074.
- Guy, John (1990). Tudor England. Oxford: OUP. ISBN 978-0-19-285213-7.
- Haigh, Christopher (1993). English Reformations: Religion, Politics, and Society Under the Tudors. Clarendon Press. ISBN 0198221622.
- ISBN 978-0-19-928015-5.
- ISBN 0-300-06688-0..
- MacCulloch, Diarmaid, ed. (1999). The Book of Common Prayer: 1662 Version (includes Appendices from the 1549 Version and Other Commemorations). Issue 241 of Everyman's library. David Campbell Publishers. ISBN 978-1-85715-241-8– via Church of England.
- ISBN 0-19-285292-2.
- Marshall, Peter (2017). Heretics and Believers: A History of the English Reformation. Yale University Press. ISBN 978-0300170627.
- Marshall, Peter (2017b). "Settlement Patterns: The Church of England, 1553–1603". In Milton, Anthony (ed.). The Oxford History of Anglicanism. Vol. 1: Reformation and Identity, c. 1520–1662. Oxford University Press. pp. 45–62. ISBN 9780199639731.
- Moyes, James (1913). Catholic Encyclopedia. New York: Robert Appleton Company. . In Herbermann, Charles (ed.).
- Newman, John Henry (1841). Remarks on Certain Passages in the Thirty-nine Articles. Tract No 90 of Tracts for the Times. J.G.F. & J. Rivington. p. 1.
- ISBN 9780334047810.
- Pierce, Chris (2003). "A Look across the Pond - A brief analysis of the status of the evangelical Anglicanism in the US and Canada" (PDF). Cross†way (89).
- OCLC 398369.
- Wilson, William Gilbert; Templeton, J. H. (1962). Anglican Teaching: An Exposition of the Thirty-nine Articles. Dublin: Association for Promoting Christian Knowledge.
- "Wittenberg Articles". Christian Cyclopedia. Concordia Publishing House. 2000. Retrieved 3 August 2018.
Further reading
- Bicknell, Edward John (1919). A theological introduction to the Thirty-nine articles of the Church of England. London: Longmans.
- Boultbee, Thomas Pownall (1877). A Commentary on the Thirty-nine Articles: Forming an Introduction to the Theology of the Church of England. Longmans.
- Denison, Edward (1835). . London: John Cochran.
- Douglas, Brian (2011). A Companion to Anglican Eucharistic Theology. Vol. 1: The Reformation to the 19th Century. Leiden: Brill. pp. 234–246. ISBN 978-90-04-21930-4.
- Gibson, Edgar Charles Sumner (1908). The Thirty-nine Articles of the Church of England Explained... Methuen & Company.
- Kirby, Torrance (2009). "The Articles of Religion of the Church of England (1563/71), commonly called the Thirty-Nine Articles.". In Mühling, Andreas; Opitz, Peter (eds.). Reformierte Bekenntnisschriften. Vol. Band 2/1, 1559–1563. Neukirchen-Vluyn: Neukirchener Verlag. pp. 371–410.
- Redworth, Glyn (2011). "A Study in the Formulation of Policy: The Genesis and Evolution of the Act of Six Articles". The Journal of Ecclesiastical History. 37 (1): 42–67. S2CID 162584862.
External links
- The Ten Articles of 1536
- Audio version of the 39 Articles in MP3 format
- Articles of Religion, text of the 1571 version
- Articles of Religion Church of England website
- Anglican Communion resources relating to the Book of Common Prayer, including the articles of religion
- Facsimile of a 1762 printing from the above site
- Original text in Latin and in English
- Revised 1801 version adopted by the US Episcopal Church
- Irish Articles of 1615
- The Ten Articles and The Six Articles public domain audiobook at LibriVox