Exploring the Thirty-Nine Articles: Article 1
This is the first in a series of posts called Exploring the Thirty-Nine Articles, where we’ll unpack each article’s historical roots, theological depth, and modern relevance. These posts will be summaries from what we cover in our classes on the same subject. Expect a post on this series about every two weeks, so check back often.
The Thirty-Nine Articles of Religion, finalized in 1571 under Queen Elizabeth I, are a cornerstone of Anglican theology—a concise yet profound statement of belief that emerged from the English Reformation. Crafted to unify a church torn between Catholic tradition and Protestant reform, these articles distill centuries of Christian thought into a framework that balances Scripture, reason, and tradition.
They remain a guiding light for Anglicans worldwide, offering clarity on doctrines from the nature of God to the purpose of the sacraments. Learn more below.
The English Reformation: A Turbulent Backdrop
The story of Article I begins in 1534 with King Henry VIII. Desperate for a male heir, Henry sought to annul his marriage to Catherine of Aragon. When Pope Clement VII, swayed by Emperor Charles V, refused, Henry enacted the Act of Supremacy, declaring himself supreme head of the Church of England and breaking with Rome. This political rupture paved the way for religious reform. Henry’s reign mixed Catholic practices—like the Mass—with Protestant leanings, such as rejecting papal authority.
Under Edward VI (1547–1553), the Reformation surged forward. Guided by Protestant regents, Edward’s Archbishop Thomas Cranmer introduced the Book of Common Prayer (1549), shifting worship into English with Reformed theology. In 1553, Cranmer’s Forty-Two Articles laid a Protestant foundation, influencing what became the Thirty-Nine Articles. Mary I (1553–1558), dubbed “Bloody Mary,” reversed these gains, executing over 280 Protestants, including Hugh Latimer and Nicholas Ridley, who declared at the stake, “We shall this day light such a candle, by God’s grace, in England, as I trust shall never be put out.”
Elizabeth I (1558–1603) restored Protestantism, forging a “via media”—a middle way between extremes. In 1571, Archbishop Matthew Parker refined Cranmer’s work into the Thirty-Nine Articles, with Article I affirming God’s Trinitarian nature as Anglicanism’s theological anchor.
Article I: The Text and Its Evolution
Article I states:
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 unity of this Godhead there be three Persons, of one substance, power, and eternity; the Father, the Son, and the Holy Ghost.
Its roots trace back through earlier confessions. Henry’s Ten Articles (1536) blended Protestant ideas—like “sola fide” (faith alone)—with Catholic rites. Edward’s Forty-Two Articles (1553) embraced full Protestantism, rejecting purgatory and exalting Scripture. Elizabeth’s 1571 revision, unchanged in Article I, drew from the Nicene Creed (325 AD) and Constantinople (381 AD), guarding against heresies like Arianism (denying Christ’s divinity).
Defining the Trinity
Article I asserts two truths: God’s unity (one God) and His “Trinity” (three Persons—Father, Son, Holy Spirit—of one “homoousios” (same substance”). Coined by Tertullian, “Trinity” encapsulates God as three distinct yet co-equal Persons, rejecting polytheism, Gnosticism, and Arianism’s “homoiousios” (similar substance). Rooted in the Augsburg Confession (1530) and the Nicene Creed, it describes God as eternal, spiritual (without body, parts, or passions), and infinite in power, wisdom, and goodness.
God’s Existence: Assumed, Not Argued
Article I begins, “There is…God,” mirroring Genesis 1:1: “In the beginning, God created…” Scripture assumes God’s existence, with Romans 1:20 revealing His power through creation (natural revelation), while Christianity adds supernatural, or special, revelation via Christ. Theism—belief in a personal God—underpins all religion, but Article I clarifies it biblically. Philosophers offer proofs—Ontological (a perfect Being exists), Cosmological (a first cause), Teleological (design implies a designer), Anthropological (humanity suggests a Creator), and Christological (Christ reveals God)—yet revelation trumps reason alone.
God’s Nature and Attributes
Article I outlines five aspects:
1. Unity: One God, not pantheism (God is all).
2. Life: The “living God,” source of life.
3. Truth: Faithful and real (Titus 1:2).
4. Eternity: Timeless (Romans 1:20).
5. Spirituality: Beyond physical limits, yet relational.
God’s attributes—omnipotence (infinite power), omniscience (wisdom), and benevolence (goodness)—merge holiness (Isaiah 6:3) and love (1 John 4:8). John’s Gospel adds: God is Spirit, Light, and Love—a moral, incarnate Being.
Maker and Preserver
God as “Maker, and Preserver of all things” is transcendent (beyond creation) and immanent (within it), countering Deism (a distant God) and Pantheism. Psalm 104:29-30 underscores His sustaining power—life hinges on Him.
The Trinity in Christ
The Trinity—Father (source), Son (redeemer), Holy Spirit (applier)—is Christianity’s hallmark. Derived from Christ’s claims (John 1:1) and lived experience, it’s a faith doctrine, resisting heresies like Sabellianism (one God in modes) or Tritheism (three gods).
Why It Matters in 2025
In 1571, Article I safeguarded salvation: if Christ isn’t fully God (homoousios), the Cross fails; if the Spirit isn’t divine, grace weakens. Today, doubts about Christ’s divinity or the Spirit’s power echo ancient errors. Hebrews 1:8 and Acts 5:3-4 affirm their deity—doctrine still shapes faith.
Conclusion
Article I is a living legacy of the Reformation, forged in struggle from Henry VIII to Elizabeth I. It proclaims one God—Father, Son, Holy Spirit—as Anglicanism’s heart, a candle lit long ago that burns bright.