Ordinariate of Saint George for Chaplaincy, PO Box 626, Middlefield, OH (2026)

We are a canonical body within the Anglican Free Communion International, dedicated to the spiritual care, pastoral oversight, and ecclesial support of chaplains serving in hospitals, hospices, military units, prisons, schools, and beyond.

06/19/2026

Day 12: Article XI – Of the Justification of Man

“We are accounted righteous before God, only for the merit of our Lord and Saviour Jesus Christ by Faith, and not for our own works or deservings: Wherefore, that we are justified by Faith only is a most wholesome Doctrine, and very full of comfort, as more largely is expressed in the Homily of Justification.”

As we continue our journey through the Thirty Nine Articles, we arrive at what many historians consider one of the central theological concerns of the Reformation. Article XI addresses the doctrine of justification, a subject that stood at the heart of many of the debates that shaped sixteenth century Christianity.

Yet before we dive into the historical controversies, it is important to understand what the Article is actually asking.

How can sinful people stand righteous before a holy God?

How are we reconciled to God?

On what basis are we forgiven?

What gives us confidence that we belong to Christ?

These questions are not merely theological exercises. They touch the deepest concerns of the human heart. Every person who has ever wrestled with guilt, failure, weakness, or the fear of judgment has in some way wrestled with the question of justification.

The answer offered by Article XI is both simple and profound.

We are justified not because of our own goodness, merit, or accomplishments, but because of Jesus Christ.

The Article begins with the declaration that we are “accounted righteous before God, only for the merit of our Lord and Saviour Jesus Christ.”

The key word here is merit.

In the language of the Article, merit refers to that which earns favor before God. The Reformers insisted that no human being possesses sufficient merit to stand before God on his own. Even our best works are imperfect. Even our noblest efforts fall short of the holiness of God.

This is not because human beings are incapable of doing anything good. As we saw in previous Articles, people can perform acts of kindness, charity, courage, and generosity. Yet even these good works cannot erase sin or reconcile us to God.

The Reformers believed that if salvation depended upon our own achievements, no one could be saved.

Instead, Article XI directs our attention entirely toward Christ.

The righteousness by which we stand before God is not something we create. It is something we receive.

Christ lived the life of perfect obedience that we could not live.

Christ died the death that we deserved.

Christ rose again in victory over sin and death.

Therefore, when we place our faith in Him, we are accounted righteous because of His merits rather than our own.

To understand why this became such a major issue during the Reformation, we must remember the spiritual climate of the late medieval Church.

Many ordinary Christians lived with deep anxiety about their salvation. There was often uncertainty concerning whether one had done enough good works, performed sufficient acts of penance, or achieved the necessary level of holiness.

The Reformers feared that many people had begun to place their confidence in their own efforts rather than in Christ.

Article XI was written to redirect that confidence.

Its purpose is not to diminish the importance of holy living. Rather, it seeks to establish the proper foundation for holy living.

We do not obey God in order to earn salvation.

We obey God because salvation has already been given to us through Christ.

This distinction is critical.

The Article famously states that we are justified “by Faith only.”

Those words have generated enormous discussion over the centuries, particularly between Protestants and Roman Catholics.

At first glance, some may wonder whether this statement contradicts passages such as James 2, where we read that “faith without works is dead.”

Historically, Anglicans have generally understood that there is no contradiction.

When Article XI speaks of justification by faith, it is speaking about the basis upon which we are accepted by God.

When James speaks about works, he is addressing the evidence of genuine faith.

In other words, good works do not cause our justification, but they naturally flow from it.

A living faith produces a transformed life.

A faith that never bears fruit raises questions about whether it is truly alive.

The Reformers were therefore not opposing faith and works.

They were opposing the idea that works could earn salvation.

This is one reason why the Article immediately describes justification by faith as “a most wholesome Doctrine, and very full of comfort.”

Notice that phrase: “very full of comfort.”

The purpose of this doctrine is not merely intellectual precision.

It is pastoral comfort.

Imagine the burden carried by someone who believes that salvation depends entirely upon personal performance.

How much prayer is enough?

How much charity is enough?

How much holiness is enough?

How much repentance is enough?

The answer is never enough.

If our confidence rests in ourselves, we will always find reasons for fear.

Article XI therefore points us away from ourselves and toward Christ.

The comfort of the Gospel is that our salvation ultimately rests not upon our achievements but upon Christ’s finished work.

This does not lead to complacency.

Rather, it creates freedom.

When we no longer live in fear of earning God’s favor, we become free to love Him more deeply and serve Him more faithfully.

The doctrine of justification therefore leads not to spiritual laziness but to gratitude.

Today, different Anglican traditions often emphasize different aspects of this Article.

Evangelical Anglicans frequently regard Article XI as one of the defining statements of the Reformation. They often emphasize the forensic aspect of justification, the idea that believers are declared righteous because of Christ’s righteousness.

Broad Church Anglicans may focus on the relational dimensions of justification, emphasizing reconciliation with God and transformation within the life of faith.

Anglo Catholics have historically approached the Article somewhat differently than many Evangelicals, but without necessarily rejecting it. Anglo Catholics often emphasize that justification and sanctification are deeply connected. While justification comes through Christ alone, the Christian life involves an ongoing process of growth in holiness through grace, the sacraments, prayer, and participation in the life of the Church.

Indeed, many Anglo Catholic theologians have pointed out that Article XI does not say that good works are unnecessary. It simply teaches that they are not the basis of our justification.

This distinction allows Anglo Catholics, Evangelicals, and many Broad Church Anglicans to affirm the Article while placing emphasis upon different dimensions of the Christian life.

What remains constant is the conviction that salvation is ultimately God’s gift.

This doctrine remains profoundly relevant today.

Modern culture often encourages people to build their identity upon achievement. We are measured by our success, productivity, accomplishments, and performance.

Many people unconsciously carry this mindset into their spiritual lives.

They imagine that God’s love must be earned.

They fear they are not doing enough.

They worry that they are somehow falling short.

Article XI speaks directly into these fears.

The Gospel is not that we climb our way to God.

The Gospel is that God has come to us in Jesus Christ.

The Gospel is not that we save ourselves.

The Gospel is that Christ saves us.

The Gospel is not that we become worthy and are therefore accepted.

The Gospel is that we are accepted in Christ and are therefore transformed.

This is why the Article describes justification by faith as a doctrine full of comfort.

The comfort is not found in ourselves.

The comfort is found in Christ.

When we fail, Christ remains faithful.

When we stumble, Christ remains merciful.

When we doubt, Christ remains steadfast.

When we recognize our sin, Christ remains our advocate.

As Anglicans, whether Low Church, Broad Church, or Anglo Catholic, we confess that our hope rests not in our own righteousness but in the righteousness of Christ.

Our salvation rests not upon what we have done for God, but upon what God has done for us through Jesus Christ.

This truth does not diminish the importance of holy living. Rather, it provides the only secure foundation upon which holy living can be built.

For the Christian life begins, continues, and ends in grace.

And because our justification rests upon Christ’s merits rather than our own, we may live with confidence, gratitude, and hope.

Indeed, as the Article itself declares, this remains “a most wholesome Doctrine, and very full of comfort.”

Per Crucem, Ad Lucem, In Fide

Fr. Liam M. Helms
Chancellor and Canon to the Ordinary
The Ordinariate of Saint George for Chaplaincy

06/18/2026

Day 10: Article IX – Of Original or Birth Sin

“Original Sin standeth not in the following of Adam, (as the Pelagians do vainly talk;) but it is the fault and corruption of the Nature of every man, that naturally is ingendered of the offspring of Adam; whereby man is very far gone from original righteousness, and is of his own nature inclined to evil, so that the flesh lusteth always contrary to the Spirit; and therefore in every person born into this world, it deserveth God’s wrath and damnation. And this infection of nature doth remain, yea in them that are regenerated; whereby the lust of the flesh, called in the Greek, φρόνημα σαρκός, which some do expound the wisdom, some sensuality, some the affection, some the desire, of the flesh, is not subject to the Law of God. And although there is no condemnation for them that believe and are baptized, yet the Apostle doth confess, that concupiscence and lust hath of itself the nature of sin.”

As we continue through the Thirty Nine Articles, we arrive at one of the most challenging and perhaps least popular doctrines in modern Christianity. Article IX confronts a subject that many people would rather avoid: the reality of sin and its effect upon human nature.

In an age that often tells us that people are naturally good, that our primary problem is ignorance, environment, or lack of opportunity, Article IX offers a very different diagnosis. It insists that humanity’s deepest problem is not merely what we do but what we are. The problem of sin runs deeper than individual actions. It touches the very fabric of human nature itself.

This doctrine did not originate with the Reformers. In fact, it reaches back to the earliest centuries of the Church and ultimately to the witness of Holy Scripture itself.

The Article begins by rejecting the teachings of the Pelagians. To understand the Article, we must first understand who Pelagius was and why his ideas became so controversial.

Pelagius was a British monk who lived during the late fourth and early fifth centuries. Disturbed by moral laxity among Christians, he emphasized personal responsibility and human effort. While his concern for holiness was admirable, his theology eventually led him into serious error.

Pelagius taught that human beings are born morally neutral. Adam’s sin, he argued, served merely as a bad example. Human beings inherit neither guilt nor a corrupted nature from Adam. According to Pelagius, people possess the natural ability to choose good or evil without the necessity of divine grace working within them.

The Church strongly rejected this teaching.

Most notably, Saint Augustine argued that Scripture presents a far more realistic picture of the human condition. Humanity is not merely influenced by Adam’s sin; humanity has been profoundly wounded by it. The effects of the Fall extend throughout human nature.

Article IX stands firmly within this Augustinian tradition.

Notice carefully what the Article says. Original Sin is not simply “the following of Adam.” In other words, it is not merely the imitation of Adam’s bad behavior. It is something deeper.

The Article describes Original Sin as “the fault and corruption of the Nature of every man.”

This language can sound severe to modern ears, but it reflects what the Reformers believed Scripture teaches. Human beings were created good. Humanity was created in the image and likeness of God. Yet through the Fall, that image became distorted. We remain image bearers of God, but something within us has been damaged.

The Article does not teach that human beings are as evil as they could possibly be. Nor does it teach that the image of God has been completely destroyed. Rather, it teaches that every aspect of human life has been affected by sin.

Our minds are affected.

Our wills are affected.

Our desires are affected.

Our relationships are affected.

Even our attempts at goodness are often mixed with selfishness, pride, or misplaced motivations.

This is what the Article means when it says humanity is “very far gone from original righteousness.”

It is worth noting that the original wording does not say humanity is entirely devoid of goodness. Earlier drafts of the Article used stronger language, but the final version reflects a somewhat more measured Anglican approach. Human nature remains God’s creation and therefore retains dignity and worth, but it has been profoundly wounded by sin.

This distinction is important because Anglican theology has generally avoided extremes.

On one hand, it rejects Pelagian optimism that assumes people can save themselves through effort alone.

On the other hand, it avoids reducing humanity to something utterly worthless or incapable of responding to God’s grace.

Article IX presents a sober but realistic view of the human condition.

One of the most striking parts of the Article is its teaching that the effects of Original Sin remain even after baptism and regeneration.

This is a point that often surprises people.

The Article teaches that although Christians are forgiven and reconciled to God, the struggle against sin continues throughout earthly life. The old nature does not simply disappear.

Every Christian knows this reality firsthand.

We are baptized.

We believe.

We receive God’s grace.

Yet we still struggle.

We still wrestle with temptation.

We still battle pride, anger, selfishness, envy, lust, and countless other weaknesses.

The Apostle Paul describes this struggle vividly in Romans 7 when he speaks of doing the very things he does not wish to do.

Article IX reflects this biblical realism.

The Christian life is not the absence of struggle. It is the ongoing work of sanctification through which the Holy Spirit gradually conforms us to the image of Christ.

This is where the Article introduces the term concupiscence.

Concupiscence refers to the disordered desires that remain within fallen humanity. It does not simply mean sexual temptation, as the term is sometimes misunderstood today. Rather, it refers broadly to the tendency of human desires to become directed away from God and toward self.

The Reformers taught that this inclination toward sin remains present even within believers.

Yet the Article balances this teaching with a profoundly hopeful statement.

“Although there is no condemnation for them that believe and are baptized…”

Those words echo Saint Paul’s declaration in Romans 8:1.

“There is therefore now no condemnation for those who are in Christ Jesus.”

The Christian remains engaged in spiritual struggle, but that struggle occurs within the context of grace.

We do not battle sin in order to earn salvation.

We battle sin because salvation has already been given to us through Christ.

This distinction is crucial.

Article IX does not leave us in despair.

Indeed, the doctrine of Original Sin only makes sense when viewed alongside the doctrines that precede it in the Articles.

The Holy Trinity.

The Incarnation.

The Cross.

The Resurrection.

The gift of the Holy Spirit.

Only after establishing God’s saving work do the Articles turn to humanity’s fallen condition.

The diagnosis is severe, but it is given by the Divine Physician who already possesses the cure.

Today, Anglicans across different traditions continue to affirm the substance of this Article, though they often emphasize different aspects of it.

Evangelical Anglicans frequently stress humanity’s need for conversion and God’s saving grace. They see Article IX as a reminder that salvation comes through Christ alone rather than human effort.

Broad Church Anglicans often explore the doctrine in conversation with psychology, sociology, and modern understandings of human behavior. While acknowledging the reality of human brokenness, they may focus on how sin manifests within systems, cultures, and relationships.

Anglo Catholics generally understand Original Sin within the larger framework of creation, fall, redemption, and sanctification. They emphasize that humanity remains capable of receiving and cooperating with God’s grace while recognizing the profound effects of the Fall.

Despite these differing emphases, orthodox Anglicans continue to affirm the central truth of the Article: humanity cannot save itself.

This remains one of the most countercultural teachings of Christianity.

Modern society often tells us to look within ourselves for salvation. We are encouraged to believe that the answers lie in self improvement, education, technology, politics, or personal authenticity.

While all of these things may have value, none of them can solve the deepest problem of the human heart.

The Christian Gospel begins with honesty.

Something is wrong.

Something within us is broken.

We need redemption.

Yet the Gospel does not end there.

The God who created us has not abandoned us.

The Son became man for us.

The Cross was endured for us.

The tomb was conquered for us.

The Holy Spirit has been given to us.

Article IX therefore serves as both a warning and a comfort.

It warns us against pride and self reliance.

It reminds us that we are sinners in need of grace.

At the same time, it comforts us by reminding us that God’s grace is greater than our sin.

The Christian faith is not built upon confidence in human goodness.

It is built upon confidence in God’s mercy.

As Anglicans, whether Low Church, Broad Church, or Anglo Catholic, we confess the reality of Original Sin not because we wish to diminish humanity, but because we wish to magnify the greatness of God’s saving work in Jesus Christ.

For only when we understand the depth of our need can we truly appreciate the greatness of the salvation that has been offered to us.

And thanks be to God, where sin abounds, grace abounds all the more.

Per Crucem, Ad Lucem, In Fide

Fr. Liam M. Helms
Chancellor and Canon to the Ordinary
The Ordinariate of Saint George for Chaplaincy

06/17/2026

Day 9: Article VIII – Of the Three Creeds

“The Three Creeds, Nicene Creed, Athanasius’s Creed, and that which is commonly called the Apostles’ Creed, ought thoroughly to be received and believed: for they may be proved by most certain warrants of Holy Scripture.”

As we continue our study of the Thirty Nine Articles, we arrive at a brief statement that carries enormous significance for Anglican identity. Article VIII contains only a single sentence, yet that sentence firmly anchors Anglicanism within the historic and catholic faith of the ancient Church.

In an age when many people assume that the English Reformation sought to create an entirely new form of Christianity, Article VIII reminds us of something essential: Anglicanism did not seek to abandon the faith of the ancient Church. Rather, it sought to reform the Church according to Holy Scripture while remaining firmly rooted in the historic Christian tradition.

This Article affirms that the Nicene Creed, the Athanasian Creed, and the Apostles’ Creed are to be thoroughly received and believed because they are faithful summaries of biblical teaching.

To understand why this Article was included, we must first understand the role that creeds have played throughout Christian history.

The word “creed” comes from the Latin credo, meaning “I believe.” From the earliest days of Christianity, believers developed concise summaries of the faith to teach new converts, prepare candidates for baptism, defend orthodox doctrine, and preserve the apostolic faith against heresy.

The creeds were never intended to replace Scripture. Rather, they were intended to summarize what Scripture teaches.

When theological controversies arose in the early centuries of the Church, the creeds became especially important. Questions concerning the Trinity, the divinity of Christ, the humanity of Christ, and the nature of salvation required clear answers. The creeds provided those answers by drawing directly from the teaching of Holy Scripture.

By the time of the English Reformation, the ancient creeds had been confessed by Christians for over a thousand years. The Reformers saw no reason to discard them because they believed the creeds faithfully reflected biblical truth.

This is one of the most important points of Article VIII.

The authority of the creeds does not come from the fact that bishops wrote them or councils approved them. Their authority comes from the fact that they accurately express what Scripture teaches.

The Article therefore places Scripture first while affirming the value of the Church’s historic witness. This is a distinctly Anglican approach. Scripture remains the ultimate authority, but the wisdom of the ancient Church is not ignored.

Let us consider each creed individually.

The Apostles’ Creed is the oldest and simplest of the three. Although it was not written directly by the Apostles themselves, it reflects the faith taught by the Apostles and was used very early in the life of the Church as a baptismal confession.

Many Anglicans know it by heart.

“I believe in God the Father Almighty, Maker of heaven and earth…”

Its language is simple, direct, and deeply pastoral. It summarizes the essential story of salvation, moving from creation to redemption to the hope of eternal life.

The Apostles’ Creed remains a regular part of Morning Prayer, Evening Prayer, the Rosary, and numerous other devotional practices. For many Christians, it serves as the most accessible summary of the Christian faith.

The Nicene Creed occupies an even more prominent place within Anglican worship.

Born out of the theological struggles of the fourth century, the Nicene Creed was crafted to defend the full divinity of Jesus Christ against those who claimed that Christ was merely a created being.

When we recite the Nicene Creed on Sundays and feast days, we are joining our voices with countless generations of Christians stretching back more than sixteen centuries.

The creed carefully defines the Church’s understanding of the Trinity and the Incarnation. It protects the faith against error while preserving the mystery of God’s nature.

For Anglicans, the Nicene Creed remains the primary creed of the Eucharistic liturgy because it expresses the Church’s corporate faith in a comprehensive and theological manner.

The Athanasian Creed is perhaps the least familiar to modern Anglicans, yet it occupies a special place within Article VIII.

Unlike the Apostles’ Creed and Nicene Creed, it was never intended primarily for liturgical use. Rather, it serves as a detailed explanation of Trinitarian and Christological doctrine.

Its language can seem demanding to modern ears because it was written during an age when the Church was fiercely defending the doctrine of the Trinity and the dual nature of Christ.

The Athanasian Creed insists upon two foundational truths: that God is one in three Persons, and that Jesus Christ is fully God and fully Man.

Many modern Christians find its detailed theological language challenging, but its purpose was to safeguard the core doctrines of Christianity from distortion.

The inclusion of all three creeds in Article VIII demonstrates something profound about Anglican theology.

The Reformers were not interested in creating a Christianity detached from history. They understood themselves as heirs of the ancient Church. They believed that the faith proclaimed by the Apostles, defended by the Fathers, and confessed by the Ecumenical Councils remained the faith of the Church of England.

This is why Article VIII is so important.

It reminds us that Anglicanism is not merely a collection of personal opinions or local customs. It is rooted in a shared confession of faith that stretches across centuries and continents.

Today, this Article continues to unite Anglicans of very different traditions.

Low Church and Evangelical Anglicans often appreciate the creeds as concise summaries of biblical truth. They see them as faithful expressions of the doctrines found in Scripture.

Broad Church Anglicans frequently value the creeds as historic statements that connect modern Christians to the wider Christian tradition and provide a common language for faith.

Anglo Catholics often place particular emphasis upon the creeds as part of the Church’s living tradition. The creeds are not merely historical documents but acts of worship and confession that unite believers with the faith of the undivided Church.

Despite differing emphases, orthodox Anglicans across the spectrum affirm the authority of the three creeds.

Indeed, the creeds remain one of the strongest signs of Anglican unity. While Anglicans may disagree on many secondary matters, the creeds establish the boundaries of historic Christian belief.

In our own age, Article VIII may be more relevant than ever.

We live in a time when many people describe themselves as “spiritual but not religious.” Others construct highly individualized systems of belief, selecting only those doctrines they find appealing.

The creeds challenge this tendency.

They remind us that Christianity is not something we invent for ourselves. It is something we receive. The faith was handed down through generations of believers who faithfully preserved the teaching of the Apostles.

The creeds provide a guardrail against error and a guide for faithful belief. They connect us to the larger story of the Church and remind us that we do not walk the Christian journey alone.

Perhaps most importantly, the creeds focus our attention where it belongs: upon God.

The Apostles’ Creed tells the story of salvation.

The Nicene Creed proclaims the mystery of the Trinity and the Incarnation.

The Athanasian Creed carefully safeguards the Church’s understanding of who God is and who Christ is.

Together, they direct our eyes away from ourselves and toward the God revealed in Holy Scripture.

Article VIII therefore stands as a declaration that Anglicanism is both biblical and catholic. We are people of Scripture, but we are not disconnected from history. We are heirs of a faith that has been confessed, defended, preached, and worshipped throughout the centuries.

As Anglicans, whether Low Church, Broad Church, or Anglo Catholic, we continue to stand with the universal Church in confessing these ancient words of faith. We receive the creeds not because they are ancient, but because they faithfully proclaim the truths revealed by God in Holy Scripture.

They remain, as Article VIII declares, worthy to be thoroughly received and believed.

And in confessing them, we join our voices with the saints of every age in proclaiming the faith once delivered to the saints.

Per Crucem, Ad Lucem, In Fide

Fr. Liam M. Helms
Chancellor and Canon to the Ordinary
The Ordinariate of Saint George for Chaplaincy

06/16/2026

Day 8: Article VII – Of the Old Testament

“The Old Testament is not contrary to the New: for both in the Old and New Testament everlasting life is offered to Mankind by Christ, who is the only Mediator between God and Man, being both God and Man. Wherefore they are not to be heard, which feign that the old Fathers did look only for transitory promises. Although the Law given from God by Moses, as touching Ceremonies and Rites, do not bind Christian men, nor the Civil precepts thereof ought of necessity to be received in any commonwealth; yet notwithstanding, no Christian man whatsoever is free from the obedience of the Commandments which are called Moral.”

As we continue our journey through the Thirty Nine Articles, we arrive at one of the most important statements regarding the relationship between the Old and New Testaments. At first glance, this Article may appear straightforward, but beneath its surface lie questions that Christians have wrestled with since the earliest days of the Church.

How should Christians understand the Old Testament?

Does it still matter?

Was salvation different before Christ?

Are the laws of Moses still binding upon Christians?

How should the Church understand the relationship between Israel and the Church?

Article VII addresses all of these questions in a remarkably concise yet profound manner.

To understand why this Article was written, we must remember that the Church has faced misunderstandings about the Old Testament from the very beginning.

One of the earliest and most serious errors was associated with a second century teacher named Marcion. Marcion argued that the God of the Old Testament was fundamentally different from the God revealed in Jesus Christ. He viewed the Old Testament as a record of judgment and law while portraying the New Testament as a revelation of grace and love. As a result, he rejected the Old Testament entirely.

The Church firmly condemned this teaching as heresy.

The God who spoke to Abraham, Moses, David, and the prophets is the same God revealed in Jesus Christ. There are not two gods. There are not two plans of salvation. There is one God and one story of redemption unfolding throughout Scripture.

Although Marcion lived more than a thousand years before the English Reformation, similar ideas continued to appear throughout Christian history. Some people treated the Old Testament as little more than a historical curiosity. Others suggested that salvation in the Old Testament was somehow different from salvation in the New Testament.

Article VII rejects these notions completely.

The very first sentence establishes the foundation:

“The Old Testament is not contrary to the New.”

This statement may seem obvious today, but it carries tremendous theological weight.

The Reformers were affirming that the Old and New Testaments tell one unified story. The New Testament does not replace the Old Testament. Rather, it fulfills it. The promises, covenants, prophecies, sacrifices, and institutions of the Old Testament all find their ultimate meaning in Jesus Christ.

This is why the Article immediately continues by declaring that everlasting life is offered in both Testaments through Christ.

That statement is extraordinarily important.

Many Christians mistakenly assume that people in the Old Testament were saved by obeying the Law while Christians are saved by grace. Yet Scripture itself teaches otherwise. Abraham was justified by faith. David trusted in God’s mercy. The prophets looked forward to God’s redemption. The faithful of Israel were ultimately saved through Christ just as Christians are today, although they looked forward to His coming while we look back upon His completed work.

The Article therefore rejects the idea that the saints of the Old Testament were merely seeking earthly blessings.

The phrase “transitory promises” refers to temporary earthly benefits such as land, prosperity, or national success. Certainly such promises existed within the Old Covenant, but the faithful of Israel were looking beyond them. They were seeking God Himself.

The writer of Hebrews makes this point beautifully when he tells us that Abraham looked for a city whose builder and maker is God. The heroes of the Old Testament were not merely concerned with earthly success. They were people of faith who longed for the fulfillment of God’s promises.

In this sense, the Gospel did not begin in Matthew’s Gospel. It began in Genesis.

The promise that God would redeem humanity runs throughout the entire biblical narrative. The Old Testament prepares the way for Christ, points toward Christ, and ultimately finds its fulfillment in Christ.

The second half of the Article addresses another question that was particularly important during the Reformation: What parts of the Law of Moses remain binding upon Christians?

Historically, Christian theology has often distinguished between three aspects of the Mosaic Law.

There were ceremonial laws governing sacrifices, ritual purity, dietary restrictions, feast days, and temple worship.

There were civil laws governing the nation of Israel as a political community.

There were moral laws expressing God’s enduring standards of righteousness.

Article VII follows this traditional distinction.

The ceremonial laws are no longer binding because they have been fulfilled in Christ. The sacrifices pointed to Christ’s sacrifice. The priesthood pointed to Christ’s priesthood. The temple pointed to Christ’s presence among His people.

Likewise, the civil laws given specifically to ancient Israel do not automatically govern Christian nations or modern societies.

However, the moral law remains.

This is why the Article concludes with such a strong statement:

“No Christian man whatsoever is free from the obedience of the Commandments which are called Moral.”

The Reformers were deeply concerned that some might misunderstand salvation by grace. If Christians are saved by grace, does obedience no longer matter?

The answer is no.

Christians are not saved by keeping the moral law, but neither are they released from the obligation to obey God. Grace does not abolish holiness. Grace empowers holiness.

The moral law remains a guide for Christian living because it reflects God’s character and His intentions for human life.

This remains highly relevant in our own day.

Modern culture often treats morality as subjective and constantly changing. Many people believe that ethical standards should evolve according to personal preference or societal trends. Article VII reminds us that God’s moral expectations are not arbitrary. They are rooted in His own nature.

At the same time, the Article protects Christians from another error: legalism.

The ceremonial regulations of ancient Israel are not conditions for salvation. Christians are not required to offer animal sacrifices, observe ritual purity laws, or maintain the civil structure of ancient Israel. Christ has fulfilled those aspects of the Law.

This balance is one of the strengths of historic Anglican theology.

Today, different Anglican traditions may emphasize different aspects of this Article.

Evangelical Anglicans often focus on the unity of Scripture and the continuing authority of God’s moral law. They frequently stress that the Old Testament remains essential for understanding the Gospel.

Broad Church Anglicans often emphasize the historical development of God’s revelation and the importance of understanding the Old Testament within its cultural and literary contexts.

Anglo Catholics tend to place particular emphasis upon fulfillment. The ceremonies of the Old Covenant are seen as foreshadowing the sacramental life of the Church. The priesthood, sacrifices, festivals, and temple worship are understood as pointing toward Christ and finding their completion in Him.

Yet despite these differing emphases, orthodox Anglicans across the spectrum affirm the central truths of Article VII.

The Old Testament remains the Word of God.

The God of Abraham is the God revealed in Jesus Christ.

Salvation has always been through Christ.

The faithful of the Old Testament looked forward in hope to the promises that we now see fulfilled.

And God’s moral law continues to call Christians to lives of holiness and obedience.

Perhaps the greatest lesson of Article VII is that the Bible tells one story.

From Genesis to Revelation, Scripture reveals the unfolding plan of God to redeem His creation through Jesus Christ. The covenants, the prophets, the kings, the sacrifices, the temple, and the promises all point toward Him.

The Old Testament is not an obsolete book left behind by Christianity. It is the first chapter of the Christian story.

Without it, we cannot fully understand who Christ is, what He came to accomplish, or why His coming matters.

As Anglicans, whether Low Church, Broad Church, or Anglo Catholic, we therefore receive both Testaments as God’s inspired Word. We read them together, interpret them together, and find their unity in the person of Jesus Christ, who is the fulfillment of the Law, the hope of the prophets, and the Savior of the world.

The Old Testament is not contrary to the New.

Rather, both bear witness to the same Lord, the same Gospel, and the same promise of everlasting life through Jesus Christ our Lord.

Per Crucem, Ad Lucem, In Fide

Fr. Liam M. Helms
Chancellor and Canon to the Ordinary
The Ordinariate of Saint George for Chaplaincy

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