Exploring the Thirty-Nine Articles: Article 27

This is the eleventh post in our series, Exploring the Thirty-Nine Articles, where we delve into the foundational doctrines of Anglican theology as outlined in the Thirty-Nine Articles of Religion. Today, we focus on Article 27, which addresses the sacrament of Baptism, a cornerstone of Christian practice and a subject of intense debate during the Reformation. Drawing on Scripture, historical context, and insights from J.C. Ryle’s essay “On Baptism,” we’ll unpack what Baptism is—and what it is not—within the Anglican framework.

Introduction: Baptism in Anglican Theology

The Thirty-Nine Articles of Religion, crafted during the English Reformation, articulate the Anglican Church’s doctrinal stance, balancing scriptural fidelity with a rejection of medieval distortions and radical extremes. Article 27, our focus today, defines Baptism as a divinely instituted sacrament, distinct from both Roman Catholic and Anabaptist interpretations. It reads:

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.

This article establishes Baptism as a sacred rite, ordained by Christ, that serves as both a visible sign of membership in the Christian community and a seal of God’s covenant promises.

What Baptism Is: A Covenant Sign and Seal

Article 27 presents Baptism as a sacrament—an outward, visible sign of an inward, invisible grace—ordained by Jesus Christ himself in Matthew 28:19 (ESV): “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit.” This divine institution marks Baptism as more than a ritual; it is a means of grace through which God works to incorporate believers into his church.

J.C. Ryle, the 19th-century Anglican bishop and evangelical leader, describes Baptism as an ordinance akin to enrolling a soldier in a regiment or a student in a school. Its simplicity—water administered in the Trinitarian name—belies its profound significance. Baptism signifies the inward cleansing of the soul by the Holy Spirit and the washing away of sins through Christ’s atoning blood, as Titus 3:5 (ESV) states: “He saved us… by the washing of regeneration and renewal of the Holy Spirit.” Article 27 emphasizes that Baptism is a “sign of Regeneration or New Birth,” not the regeneration itself, aligning with the Reformation’s rejection of automatic, mechanical sacramental efficacy.

This covenantal framework connects Baptism to Old Testament circumcision, as seen in Colossians 2:11-12 (ESV): “In him also you were circumcised with a circumcision made without hands… having been buried with him in baptism, in which you were also raised with him through faith in the powerful working of God.” Baptism replaces circumcision as the covenant sign, marking God’s people as part of his family. This continuity underpins the Anglican practice of infant Baptism, which Article 27 defends as “most agreeable with the institution of Christ.”

Infant Baptism, rooted in Acts 2:39 (ESV)—“For the promise is for you and for your children and for all who are far off, everyone whom the Lord our God calls to himself”—reflects the covenantal promise extended to believers’ households, as do Acts 16:15, 33 (ESV): “And when she was baptized, and her household as well…” and “he was baptized at once, he and all his household.” Early church fathers like Origen (c. 244 AD) affirmed infant Baptism as an apostolic tradition, and Justin Martyr (c. 150 AD) linked it to spiritual renewal. Thomas Cranmer’s 1549 Book of Common Prayer reinforced this by structuring Baptism to emphasize parental and godparental vows to nurture the child’s faith, echoing Deuteronomy 6:6-7 (ESV): “And these words that I command you today shall be on your heart. You shall teach them diligently to your children…”

Baptism’s efficacy depends on being “rightly received”—with repentance and faith. This aligns with the Reformation’s emphasis on sola fide (faith alone), ensuring Baptism is not a mechanical act but a dynamic sign that strengthens faith. Ryle notes that the mode—sprinkling, pouring, or immersion—is secondary, as the Greek term baptizo encompasses various forms of washing (e.g., Luke 11:38). The 1549 Prayer Book allowed flexibility, focusing on the heart’s disposition rather than rigid form.

Historically, Anglicanism’s position avoided extremes. It rejected the Roman Catholic doctrine of ex opere operato, which claimed saving grace was conferred by the act alone, and the Anabaptist insistence on believer-only Baptism by immersion, which excluded infants and young children from the covenant community. Believer-only Baptism is contrary to household baptisms in Acts 16:15, 33 (ESV). Ryle notes that such views risk undermining the corporate nature of the church, where God’s promises extend to families (Genesis 17:7).

What Baptism Is Not: Guarding Against Misunderstandings

Article 27’s clarity requires us to address what Baptism is "not", countering misinterpretations that have divided the church. J.C. Ryle’s essay “On Baptism” warns against viewing Baptism as a magical rite that automatically confers salvation. This directly opposes the Roman Catholic doctrine  formalized at the Council of Trent (1545-1563), which held that the sacrament itself imparts saving grace regardless of the recipient’s faith. Anglicans, following Cranmer, rejected this as unbiblical, insisting that faith is essential, as Hebrews 11:6 (ESV) states: “Without faith it is impossible to please him, for whoever would draw near to God must believe that he exists and that he rewards those who seek him.”

Baptism is also not merely a personal testimony of faith, as some modern evangelicals might argue. While some modern evangelicals emphasize believer’s Baptism merely as a public declaration, Anglican theology views it as a covenantal sign from God, initiating individuals into the visible church, regardless of age. This covenantal perspective, rooted in Acts 2:39, includes infants of believing parents, with vows ensuring their Christian nurture. For adults, Baptism typically accompanies faith. For infants and young children, it is a promise to raise them in the Lord, and optimistically points to the saving faith they must come into through their Christian nurture.

Ryle stresses that Baptism does not prevent falling away. Examples like Judas Iscariot and Simon Magus (Acts 8:13, 18-24), who were baptized yet remained unregenerate, demonstrate that the outward act does not guarantee inward transformation. Acts 8:21-23 (ESV) describes Simon’s unrepentant heart: “You have neither part nor lot in this matter, for your heart is not right before God… For I see that you are in the gall of bitterness and in the bond of iniquity.” The inward baptism of the Holy Spirit is critical for efficacy.

Nor is Baptism absolutely necessary for salvation, as the penitent thief on the cross (Luke 23:39-43) illustrates, saved without Baptism: “Truly, I say to you, today you will be with me in paradise.” This counters Catholic claims that Baptism is essential for all, including infants, to remit original sin (i.e., salvation). Instead, 1 Peter 3:21 (ESV) clarifies that Baptism’s saving power lies in its “appeal to God for a good conscience, through the resurrection of Jesus Christ,” not the physical act. Let us remember, that while Baptism is not necessary for salvation, it is prescribed by Christ and is to be considered normative.

Historical Context: Baptism in the Reformation

The Reformation’s debates over Baptism shaped Article 27. Roman Catholics emphasized sacramental power, often leading to superstitious practices like emergency infant Baptisms. Anabaptists, reacting against this, insisted on believer-only Baptism, sometimes re-baptizing those baptized as infants. Reformed and Lutheran theologians, while affirming infant Baptism, differed on its precise role, with Lutherans leaning closer to Catholic views on sacramental efficacy and Reformed theologians emphasizing the covenantal sign.

Anglicanism, under Cranmer, struck a middle path, affirming Baptism’s divine institution and covenantal significance while insisting on faith for efficacy. The 1549 Book of Common Prayer reflected this balance, structuring Baptism to emphasize God’s initiative and human response. In the 19th century, Ryle faced similar tensions, as we do today: High Church ritualism elevated sacraments excessively, while some minimized them. His balanced approach—affirming Baptism’s importance while grounding it in faith—mirrors Article 27’s clarity.

Practical Implications for Today

Article 27 invites modern Anglicans to view Baptism as a sacred moment of covenantal inclusion, whether for adults professing faith or infants and young children of believing parents. Baptism calls for robust catechesis, as practiced in the early church, to ensure understanding and commitment. Parents and godparents must take seriously their vows to raise children in the faith, fostering a lifelong journey of discipleship. Congregations, too, share this responsibility, supporting the baptized in their walk with Christ.

Ryle’s warning against extremes remains relevant. Overemphasizing Baptism’s power risks superstition; undervaluing it diminishes God’s ordained means of grace. By rooting Baptism in Scripture and faith, Anglicans can celebrate it as a visible sign of God’s promises, calling all to repentance, faith, and newness of life (Romans 6:3-4).

Conclusion

Article 27 of the Thirty-Nine Articles offers a balanced, biblical understanding of Baptism as a sacrament that signs and seals God’s covenant promises, grafting believers into the church and strengthening faith when rightly received. By affirming infant Baptism and rejecting mechanical views of grace, it navigates the Reformation’s debates with clarity and fidelity. Guided by J.C. Ryle’s insights, we see Baptism as a divine ordinance that points to the inward work of the Holy Spirit, calling us to live out our covenant identity in faith and obedience. As we continue exploring the Thirty-Nine Articles, may we embrace Baptism’s significance, fostering a vibrant, faithful community rooted in God’s grace.