Thirty-nine Articles

The Thirty-nine Articles of Religion (commonly abbreviated as the Thirty-nine Articles or the XXXIX Articles) 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 both the Church of England and the Episcopal Church. Several versions are available online.

When Henry VIII broke with the Roman Catholic Church and was excommunicated, he formed a new Church of England, which would be headed by the monarch (himself) rather than the pope. At this point, he needed to determine what its doctrines and practices would be in relation to the Roman Catholic Church and the new Protestant movements in continental Europe. A series of defining documents were written and replaced over a period of 30 years as the doctrinal and political situation changed from the excommunication of Henry VIII in 1533, to the excommunication of Elizabeth I in 1570. These positions began with the Ten Articles in 1536, and concluded with the finalisation of the Thirty-nine articles in 1571. The Thirty-nine articles ultimately served to define the doctrine of the Church of England as it related to Calvinist doctrine and Roman Catholic practice.[1]

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 Lutheran princes.[2] The next revision was the Six Articles in 1539 which swung away from all reformed positions,[2] and then the King's Book in 1543, which re-established most of the earlier Roman Catholic doctrines. During the reign of Edward VI, Henry VIII's only son, the Forty-Two Articles were written under the direction of Archbishop Thomas Cranmer in 1552. It was in this document that Calvinist thought reached the zenith of its influence in the English Church. These articles were never put into action, due to Edward VI's death and the reversion of the English Church to Roman Catholicism under Henry VIII's elder daughter, Mary I.

Finally, upon the coronation of Elizabeth I and the re-establishment of the Church of England as separate from the Roman 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 articles pulled back from some of the more extreme Calvinist thinking and created the peculiar English reformed doctrine.[1]

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]

Ten Articles (1536)

The Church of England's break with Rome inaugurated a period of doctrinal confusion and controversy as both conservative and reforming clergy attempted to shape the church's direction, the former as "Catholicism without the Pope" and the latter as Protestant. In an attempt "to establish Christian quietness and unity", the Ten Articles were adopted by Convocation in July 1536 as the English Church's first post-papal doctrinal statement.[4] Its content was influenced by the Wittenberg Articles, a doctrinal statement based on the Augsburg Confession that grew out of negotiations between Henry VIII's representatives and German Lutheran theologians, including Martin Luther and Philip Melanchthon.[5]

The Ten Articles were crafted as a rushed interim compromise between conservatives and reformers. Historians have variously described it as a victory for Lutheranism and a success for Catholic resistance.[6] Its provisions have also been described as "confusing".[7] 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 issues of "decent order and honest policy".[4]

The five non-negotiable doctrines were the Bible and ecumenical creeds, baptism, penance, the Eucharist and justification. Only three of the traditional seven sacraments were even mentioned (baptism, the Eucharist and penance). The Articles affirm the real presence of Christ in the Eucharist, stating that "under the form and figure of bread and wine ... is verily, substantially and really contained the very self-same body and blood of our Lord Jesus Christ".[7] This definition was acceptable to those who held to transubstantiation or sacramental union, but it clearly condemned sacramentarianism. More controversially for the reformers, the Articles maintained penance as a sacrament and the priest's authority to grant divine absolution in confession.[7]

The core doctrine in the Ten Articles was justification by faith.[8] Justification was through "the only mercy and grace of the Father, promised freely unto us for his Son’s sake Jesus Christ, and the merits of his blood and passion".[7] Good works would follow, not precede, justification. However, the Lutheran influence was diluted with qualifications. Justification was attained "by contrition and faith joined with charity".[8] In other words, good works were "necessarily required to the attaining of everlasting life".[7]

In secondary matters, the Ten Articles defended the use of a number of Catholic rituals and practices opposed by Protestants, such as kissing the cross on Good Friday, while mildly criticizing 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.[9] On the highly controversial question of purgatory's existence, the Ten Articles were ambiguous. It stated, "the place where [departed souls] be, the name thereof, and kind of pains there" was "uncertain by scripture". Whatever pain departed souls might be in might be relieved by prayer and masses for the dead, and these were to be permitted.[10]

In summary, the Ten Articles asserted:[11]

  1. The Bible and the three ecumenical creeds are the basis and summary of true Christian faith.
  2. Baptism imparts remission of sins and regeneration and is necessary for salvation, even in the case of infants. It condemns the opinions of Anabaptists and Pelagians as heresy.
  3. The sacrament of penance, with confession and absolution, is necessary to salvation.
  4. That the body and blood of Christ are really present in the Eucharist.
  5. Justification is by faith, but good works are necessary.
  6. 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.
  7. Saints are to be honored as examples of life and as furthering the prayers of the faithful.
  8. Praying to saints is permitted, and holy days should be observed.
  9. 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.
  10. 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)

Thomas Cranmer headed the committee that authored the Bishop's Book.

The Ten Articles were soon expanded upon in a book called The Institution of the Christian Man (also called The Bishops' Book), the word institution being synonymous with instruction.[12] It was written by a clerical synod convened in February 1537 under the authority of Thomas Cromwell, vicegerent in spirituals. The finished product was the result of negotiations between conservatives and reformers.[13]

The Bishops' Book preserved the semi-Lutheranism of the Ten Articles. The articles on justification, purgatory, and the sacraments of baptism, the Eucharist and penance were included unchanged.[13] It also included expositions on the creed, the Ten Commandments, the Lord's Prayer and Hail Mary.[14] These were greatly influenced by William Marshall's Primer of 1535, which itself was influenced by Luther's writings.[15]

Following Marshall, The Bishops' Book rejected the traditional Catholic numbering of the Ten Commandments, in which the prohibition on making and worshiping graven images was part of the first commandment, "Thou shalt have no other gods before me". In agreement with the Eastern Orthodox and Huldrych Zwingli's church at Zurich, the authors of the Bishops' Book adopted the Jewish tradition of separating these commandments. While allowing images of Christ and the saints, the exposition on the second commandment taught against representations of God the Father and criticised those who "be more ready with their substance to deck dead images gorgeously and gloriously, than with the same to help poor Christian people, the quick and lively images of God".[15]

Most attention was given to the question of whether the sacraments of confirmation, marriage, holy orders and extreme unction, all of which had been left out of the Ten Articles, would be restored.[16] In the end, they 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".[16]

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 Prayer Book:[17]

Thomas Cranmer – Edward Lee – John Stokesley – Cuthbert Tunstall – Stephen Gardiner – Robert Aldrich – John Voysey – John Longland – John Clerk – Royland Lee – Thomas Goodrich – Nicholas Shaxton – John Bird – Edward Foxe – Hugh Latimer – John Hilsey – Richard Sampson – William Repps – William Barlowe – Robert Partew – Robert Holgate – Richard Wolman – William Knight – John Bell – Edmond Bonner – William Skip – Nicholas Heath – Cuthbert Marshal – Richard Curren – William Cliffe – William Downes – Robert Oking – Ralph Bradford – Richard Smyth – Simon Matthew – John Pryn – William Buckmaster – William May – Nicholas Wotton – Richard Cox – John Edmunds – Thomas Robertson – John Baker – Thomas Barett – John Hase – John Tyson

It was later superseded by other credal and official statements during the successive reigns of Edward VI and Elizabeth I, as the Anglican Church moved toward a more Reformed theological position. It would evolve into the King's Book.

Six Articles (1539)

One of the final drafts of the Six articles (1539), amended in King Henry VIII's own hand

In 1538, three German theologians – Francis Burkhardt, vice-chancellor of Saxony; George von Boyneburg, doctor of law; and Friedrich Myconius, superintendent of the church of Gotha – were sent to London and held conferences with the Anglican bishops and clergy in the archbishop's palace at Lambeth for several months.[18] The Germans presented, as a basis of agreement, a number of Articles based on the Lutheran Confession of Augsburg. Bishops Tunstall, Stokesley and others were not won over by these Protestant arguments and did everything they could to avoid agreement. They were willing to separate from Rome, but their plan was to unite with the Greek Church and not with the evangelical Protestants on the continent.[19] The bishops also refused to eliminate what the Germans called the "Abuses" (e.g. private Masses, celibacy of the clergy, worship of angels) allowed by the Anglican Church.[20] Stokesley considered these customs to be essential because the Greek Church practised them.[19] In opposition, Cranmer favoured a union with German Protestants. The king, unwilling to break with Catholic practices, dissolved the conference.[20]

Henry had felt uneasy about the appearance of the Lutheran doctors and their theology within his kingdom. On 28 April 1539 Parliament met for the first time in three years. On 5 May, the House of Lords created a committee with the customary religious balance to examine and determine doctrine. Eleven days later, the Duke of Norfolk noted that the committee had not agreed on anything and proposed that the Lords examine six doctrinal questions which eventually became the basis of the Six Articles. The articles reaffirmed traditional Roman Catholic doctrine on key issues:

  1. transubstantiation,
  2. the reasonableness of withholding of the cup from the laity during communion,
  3. clerical celibacy,
  4. observance of vows of chastity,
  5. permission for private masses,
  6. the importance of auricular confession.[21]

Penalties under the Act, "the whip with six strings", ranged from imprisonment and fine to death. However, its severity was reduced by an act of 1540, which retained the death penalty only for denial of transubstantiation, and a further act limited its arbitrariness. The Catholic emphasis of the doctrine commended in the articles is not matched by the ecclesiastical reforms Henry undertook in the following years, such as the enforcement of the necessity of the English Bible and the insistence upon the abolition of all shrines, both in 1541.

As the Act of the Six Articles neared passage in Parliament, Cranmer moved his wife and children out of seclusion, probably in Ford Palace in Kent, and out of England. The Act passed Parliament at the end of June; subsequently bishops Latimer and Nicholas Shaxton, outspoken opponents of the measure, resigned their dioceses.[22] After Henry's death the articles were repealed by his son, Edward VI.

King's Book (1543)

The Necessary Doctrine and Erudition for Any Christian Man, also known as the King's Book, was published in 1543,[23] and attributed to Henry VIII. It was a revision of The Institution of the Christian Man, and defended transubstantiation and the Six Articles. It also encouraged preaching and attacked the use of images.

Forty-two Articles (1553)

Thomas Cranmer, principal author of the Forty-two Articles.

The Forty-two Articles[24] were intended to summarise Anglican doctrine, as it now existed under the reign of Edward VI, who favoured a Protestant faith. Largely the work of Thomas Cranmer, they were to be short formularies that would demonstrate the faith revealed in Scripture and the existing Catholic creeds.[25] Completed in 1552, they were issued by Royal Mandate on 19 June 1553.[26] The articles were claimed to have received the authority of a Convocation, although this is doubtful.[25] With the coronation of Mary I and the reunion of the Church of England with the Catholic Church, the Articles were never enforced.[26] However, after Mary's death, they became the basis of the Thirty-nine Articles.[26] In 1563, Convocation met under Archbishop Parker to revise the articles.[27] Convocation passed only 39 of the 42, and Elizabeth reduced the number to 38 by throwing out Article XXIX to avoid offending her subjects with Catholic leanings.[27] In 1571, the Article XXIX, despite the opposition of Bishop Edmund Gheast, was inserted, to the effect that the wicked do not eat the Body of Christ.[28] This was done following the queen's excommunication by the Pope Pius V in 1570. That act destroyed any hope of reconciliation with Rome and it was no longer necessary to fear that Article XXIX would offend Catholic sensibilities.[28] The Articles, increased to Thirty-nine, were ratified by the Queen, and the bishops and clergy were required to assent.[27]

Thirty-nine Articles (1563)

Elizabeth I, in whose reign the Thirty-nine Articles were passed.

The Thirty-nine Articles were not intended as a complete statement of the Christian faith, but of the position of the Church of England in relation to the Catholic Church and dissident Protestants.[29] The Articles argue against some Anabaptist positions such as the holding of goods in common and the necessity of believer's baptism.[29] The motivation for their production and enactment was the absence of a general consensus on matters of faith following the separation from Rome.[29] There was a concern that dissenters who wanted the reforms to go much further (for example, to abolish the three-fold ministry by eliminating bishops) would increase in influence. Wishing to pursue Elizabeth's agenda of establishing a national church that would maintain the indigenous apostolic faith and incorporate some of the insights of Protestantism, the Articles were intended to incorporate a balance of theology and doctrine. This allowed them to appeal to the broadest domestic opinion, Catholic and otherwise.[29] In this sense, 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 ("middle path") between the beliefs and practices of the Lutheran and of the Reformed churches, thus lending the Church of England a mainstream Reformed air. 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".[30] The Articles therefore state that there are only two sacraments – baptism and communion – they reject the idea of transsubstantiation and clerical celibacy as well the idea of purgatory and the possibility of indulgences.

Content

The Articles highlight the Anglican positions with regard to orthodox Catholic teachings, to Puritanism, and to Anabaptist thought.[29] They are divided, in compliance with the command of Queen Elizabeth, into four sections: Articles 1–8, "The Catholic Faith"; Articles 9–18, "Personal Religion"; Articles 19–31, "Corporate Religion"; and Articles 32–39, "Miscellaneous." The articles were issued both in English and in Latin, and both are of equal authority.

Summary

Articles I–VIII: The Catholic Articles: The first five articles articulate the Catholic credal statements concerning the nature of God, manifest in the Holy Trinity. Articles VI and VII deal with scripture, while Article VIII discusses the essential creeds.

Articles IX–XVIII: The Protestant and Reformed Articles: These articles dwell on the topics of sin, justification, and the eternal disposition of the soul. Of particular focus is the major Reformation topic of justification by faith.

Articles XIX–XXXI: The Anglican Articles: This section focuses on the expression of faith in the public venue – the institutional church, the councils of the church, worship, ministry, and sacramental theology.

Articles XXXII–XXXIX: Miscellaneous: These articles concern clerical celibacy, excommunication, traditions of the Church, and other issues not covered elsewhere. Article XXXVII additionally states among other things that the Bishop of Rome has no jurisdiction in the realm of England.

Interpretation

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."

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 taken the Articles at face value. 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.'[31]

This view has never been held by the whole church. In 1643, Archbishop of Armagh John Bramhall laid out the core argument against 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.[32]

This divergence of opinion became overt during the Oxford Movement of the 19th century. The stipulations of Articles XXV and XXVIII were regularly invoked by evangelicals to oppose the reintroduction of certain beliefs, customs, and acts of piety with respect to the sacraments. In response, John Henry Newman's Tract 90 attempted to show that the 39 Articles could be read according to an Anglo-Catholic interpretation.[33]

History and influence

The Prayer book of 1662 included the Thirty-nine Articles.

Adherence to the Articles was made a legal requirement by the English Parliament in 1571. They are printed in the Book of Common Prayer and other Anglican prayer books. The Test Act of 1672 made adherence to the Articles a requirement for holding civil office in England until its repeal in 1828. Students at Oxford University were still expected to sign up to them until the passing of the Oxford University Act 1854.

In the past, in numerous national churches and dioceses, those entering Holy Orders had to make an oath of subscription to the Articles. Clergy of the Church of England are required to affirm their loyalty to the Articles and other historic formularies (the Book of Common Prayer and the Ordering of Bishops, Priests and Deacons). The Church of Ireland has a similar declaration for its clergy, while some other churches of the Anglican Communion make no such requirement.[29][34]

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.

A revised version was adopted in 1801 by the US Episcopal Church which deleted the Athanasian Creed. Earlier, John Wesley, founder of the Methodists, adapted the Thirty-nine Articles for use by American Methodists in the 18th century. The resulting Articles of Religion remain official United Methodist doctrine.

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 Chicago-Lambeth Quadrilateral, which incorporates Articles VI, VIII, XXV, and XXXVI in its broad articulation of fundamental Anglican identity. In other circumstances they delineate the parameters of acceptable belief and practice in proscriptive fashion.

The Articles continue to be invoked today in the Anglican Church. For example, in the ongoing debate over homosexual activity and the concomitant controversies over episcopal authority, Articles VI, XX, XXIII, XXVI, and XXXIV are regularly cited by those of various opinions.

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 381, 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.

References

Citations

  1. 1 2 Cross & Livingstone 1997, p. 1622.
  2. 1 2 Chapman 2006.
  3. ↑ MacCulloch 1999.
  4. 1 2 Marshall 2017, p. 238.
  5. ↑ "Wittenberg Articles".
  6. ↑ Haigh 1993, p. 128.
  7. 1 2 3 4 5 Marshall 2017, p. 239.
  8. 1 2 Haigh 1993, p. 129.
  9. ↑ Marshall 2017, pp. 238–239.
  10. ↑ Marshall 2017, p. 240.
  11. ↑ "Ten Articles 1536". reformationhenryviii.com. Archived from the original on August 3, 2018. Retrieved August 3, 2018.
  12. ↑ Blunt 1878, p. 444.
  13. 1 2 Marshall 2017, p. 255.
  14. ↑ Blunt 1878, p. 446.
  15. 1 2 Marshall 2017, p. 256.
  16. 1 2 Marshall 2017, p. 254.
  17. ↑ Blunt 1878, p. 445.
  18. ↑ MacCulloch 1996.
  19. 1 2 D'Aubigné 1972.
  20. 1 2 MacCulloch 1996, pp. 213–221.
  21. ↑ Ridley 2013, p. 180.
  22. ↑ MacCulloch 1996, pp. 235–250.
  23. ↑ Brown 2009, p. 77.
  24. ↑ Bray 2004, p. 284.
  25. 1 2 Cross & Livingstone 1997, p. 428.
  26. 1 2 3 Cross & Livingstone 1997, p. 625.
  27. 1 2 3 Moyes 1913.
  28. 1 2 Wilson & Templeton 1962.
  29. 1 2 3 4 5 6 Cross & Livingstone 1997.
  30. ↑ Chadwick 1988.
  31. ↑ Pierce 2003.
  32. ↑ Bramhall 1842, p. 355.
  33. ↑ Newman 1841.
  34. ↑ "Institution of an Incumbent" (PDF). Book of Common Prayer. Church of Ireland. 2004. p. 24.

Sources

  • Ayris, Paul; Selwyn, David, eds. (1993). Thomas Cranmer: Churchman and Scholar. Woodbridge, Suffolk, UK: The Boydell Press. ISBN 0-85115-549-9.
  • Blunt, John Henry (1878). The Reformation of the Church of England: Its History, Principles and Results. 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.
  • Chadwick, Henry (1988). "Tradition, Fathers, and Councils". In Sykes, Stephen; Booty, John E. The Study of Anglicanism. London: SPCK/Fortress Press. 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.
  • D'Aubigné, J. H. Merle (1972). The Reformation in England. Volume 2 Book 3. Edinburgh: Banner of Truth Trust. ISBN 978-0-85151-487-1.
  • 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.
  • MacCulloch, Diarmaid (1996). Thomas Cranmer: A Life. London: Yale University Press. 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.
  • Mackie, J. D. (1994). The Earlier Tudors, 1485–1558. Oxford Paperbacks. ISBN 0-19-285292-2.
  • Marshall, Peter (2017). Heretics and Believers: A History of the English Reformation. Yale University Press. ISBN 0300170629.
  •  Moyes, James (1913). "Anglicanism". In Herbermann, Charles. Catholic Encyclopedia. New York: Robert Appleton Company.
  • 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.
  • 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).
  • Ridley, Jasper (2013) [1962]. Thomas Cranmer. Pan Macmillan. ISBN 978-1-4472-4128-7. 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 August 3, 2018.

Further reading

  • Bicknell, Edward John (1955). A theological introduction to the Thirty-nine articles of the Church of England. London: Longmans.
  • Denison, Edward (1835). A Review of the State of the Question respecting the Admission of Dissenters to the Universities. London: John Cochran.
  • Douglas, Brian (2011). A Companion to Anglican Eucharistic Theology. Volume 1: The Reformation to the 19th Century. Leiden: Brill. pp. 234–246. ISBN 90-04-21930-7.
  • 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. Reformierte Bekenntnisschriften. Band 2/1, 1559-1563. Neukirchen-Vluyn: Neukirchener Verlag. pp. 371–410.
  • O'Donovan, Oliver (1986). On the Thirty nine Articles: a conversation with Tudor Christianity. Oxford: Latimer House – via Paternoster Press.
  • 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 (01): 42–67. doi:10.1017/S0022046900031900. ISSN 0022-0469.
  • Boultbee, Thomas Pownall (1877). A Commentary on the Thirty-nine Articles: Forming an Introduction to the Theology of the Church of England. Longmans.
  • Gibson, Edgar Charles Sumner (1908). The Thirty-nine Articles of the Church of England Explained... Methuen & Company.
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