Exploring the Thirty-Nine Articles: Articles 15-17

Welcome to the eighth installment of our series, Exploring the Thirty-Nine Articles of Religion, where we delve into the foundational doctrines of Anglican theology as articulated in the 39 Articles of 1563, finalized in 1571. Crafted during the English Reformation, these articles clarified the Church of England’s stance amid theological disputes, countering Roman Catholic teachings and Protestant heresies. 

This post examines Articles 15–17, with a special focus on Article 17’s doctrine of predestination, due to its complexity and pastoral significance. We’ll explore their historical context, the heresies they address, and their theological implications, grounding our reflections in scripture (ESV) and Reformation thought.

Article 15: Christ Alone Without Sin

Article 15 affirms that Jesus Christ, fully human yet sinless, is the unique savior. It states, “Christ in the truth of our nature was made like unto us in all things, sin only except… But all we the rest, although baptized, and born again in Christ, yet offend in many things.” This echoes Hebrews 4:15, “We do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin,” and 1 John 1:8, “If we say we have no sin, we deceive ourselves, and the truth is not in us.”

Formulated during the Reformation’s break from Rome, Article 15 counters Pelagianism, which denied original sin, claiming humans could achieve righteousness without grace. It also challenges Catholic tendencies, reaffirmed at the Counter-Reformation’s Council of Trent (1545–1563), to elevate Mary or saints as sinless, reserving that role for Christ alone (1 Timothy 2:5). By affirming universal human sinfulness and Christ’s perfect atonement, Article 15 underscores sola scriptura and Christ’s mediatorship.

Article 16: Sin After Baptism

Article 16 addresses the reality of sin post-baptism, stating, “Not every deadly sin willingly committed after Baptism is sin against the Holy Ghost, and unpardonable.” It affirms that believers who fall into sin can repent by God’s grace, as Acts 3:19 urges, “Repent therefore, and turn back, that your sins may be blotted out.” The article counters Anabaptist perfectionism, which demanded sinlessness, and Donatism, which tied sacramental validity to moral purity. It also opposes Semi-Pelagianism, which suggested humans initiate repentance, emphasizing instead that repentance is a divine gift.

“Deadly sin” refers to grave, willful offenses like idolatry or adultery, distinct from the unpardonable blasphemy against the Holy Spirit (Matthew 12:31–32), which involves persistent rejection of Christ’s divine work. Unlike Catholic reliance on sacramental penance, Article 16 assures believers of forgiveness through repentance, as 1 John 2:1 states, “If anyone does sin, we have an advocate with the Father, Jesus Christ the righteous.”

Article 17: Predestination and Election

Article 17, the heart of this post, articulates predestination: “Predestination to Life is the everlasting purpose of God, whereby… he hath constantly decreed… to deliver from curse and damnation those whom he hath chosen in Christ out of mankind.” Rooted in Ephesians 1:4–5, “He chose us in him before the foundation of the world… he predestined us for adoption to himself as sons through Jesus Christ,” it outlines salvation’s stages—calling, justification, adoption, sanctification, and glorification—all by grace.

Historical Context and Calvin’s Influence

Crafted amid Reformation debates, Article 17 responds to the Counter-Reformation’s Council of Trent, which emphasized human cooperation in salvation. Influenced by John Calvin, it counters Pelagianism (denying original sin), Semi-Pelagianism (human-initiated salvation), and Arminianism (conditional election based on foreseen faith). Arminianism, developed by Jacobus Arminius, shares Semi-Pelagian optimism about human free will but affirms original sin, unlike Pelagianism. Universalism, claiming all are saved regardless of faith, often by virtue of being human (Genesis 1:27), is also rejected, as Article 17 specifies election “in Christ,” requiring faith (John 3:16). Antinomianism, misusing election as license to sin, is countered by emphasizing good works (Ephesians 2:10).

Calvin’s theology, systematized at the Synod of Dort (1618–1619) into TULIP, shapes Article 17:

Total Depravity: All are sinful, unable to seek God without grace (Romans 3:10–11).

 Unconditional Election: God chooses the elect by his will, not foreseen faith (Romans 9:11–13).

 Limited Atonement: Christ’s death is effective for the elect, though Article 17 avoids defining its scope (John 10:15).

 Irresistible Grace: Grace effectually calls the elect (John 6:44).

 Perseverance of the Saints: The elect persevere to salvation (Philippians 1:6).

Article 17 emphasizes election and perseverance, reflecting Anglican caution on atonement’s scope, balancing doctrine with pastoral care.

Pastoral Comfort

Article 17 is deeply pastoral, offering “sweet, pleasant, and unspeakable comfort” to believers feeling the Spirit’s work, assuring them of eternal salvation (John 10:28–29). This countered Reformation-era fears, providing confidence in God’s unchangeable will. It warns against misuse by “curious and carnal persons,” risking despair or laxity, urging adherence to scripture’s promises and God’s revealed will.

Objections to Predestination & Election

Predestination sparks objections, which Article 17 addresses:

Negates Free Will: Grace enables the will to respond, as in Lydia’s conversion (Acts 16:14; Ephesians 2:8–9).

God is Unjust: All deserve judgment; God’s mercy is sovereign (Romans 9:14–15).

Discourages Evangelism: God ordains preaching as the means to call the elect (Romans 10:14).

Leads to Fatalism: Election produces good works, not laxity (Titus 2:11–12).

Causes Despair: Assurance comes through faith, not speculation (1 John 5:13).

Double Predestination: This view, that God decrees both salvation and damnation, is not explicit in Article 17, which focuses on salvation. Damnation results from sin, not God’s decree (James 1:13).

Hyper-Calvinism: Unlike double predestination, Hyper-Calvinism denies evangelism’s need, contradicting Article 17’s call to obedience (Matthew 28:19–20).

Theological Clarity and Comfort

Articles 15–17 form a cohesive arc: Christ’s sinlessness (Article 15) addresses human sinfulness, repentance through grace (Article 16) offers hope, and predestination (Article 17) assures salvation’s certainty. Together, they counter heresies while grounding believers in God’s grace. Article 17’s balance of sovereignty and responsibility, rooted in Calvin’s theology, remains a cornerstone of Anglican doctrine, offering assurance while calling for faithful living.

Join us next time as we continue exploring the 39 Articles, delving deeper into Anglican theology’s rich heritage.