Editing Thirty-nine Articles (section)

===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 clerical [[Convocations of Canterbury and York|Convocation]] in July 1536 as the English Church's first post-papal doctrinal statement.{{Sfn| Marshall | 2017 | p = 238}} 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.{{Sfn| Haigh | 1993 | p = 128}} Its provisions have also been described as "confusing".{{Sfn| Marshall | 2017 | p = 239}}

The first five articles dealt with doctrines that were "commanded expressly by God, and are necessary to our [[Salvation in Christianity|salvation]]", while the last five articles dealt with "laudable ceremonies used in the Church".{{Sfn| Marshall | 2017 | p = 238}}{{sfn|MacCulloch|1996|p=161}} This division reflects how the Articles originated from two different discussions earlier in the year. The first five articles were based on the Wittenberg Articles negotiated between English ambassadors [[Edward Foxe]], [[Nicholas Heath]] and [[Robert Barnes (martyr)|Robert Barnes]] and German Lutheran theologians, including [[Martin Luther]] and [[Philip Melanchthon]]. This doctrinal statement was itself based on the [[Augsburg Confession]] of 1530.{{Sfn | "Wittenberg Articles"}}{{sfn|MacCulloch|1996|p=161}}

The five principal doctrines were the [[Bible]] and [[ecumenical creeds]], [[baptism]], [[penance]], the [[Eucharist]] and [[Justification (theology)|justification]].{{Sfn| Marshall | 2017 | p = 239}} The core doctrine in the Ten Articles was [[justification by faith]].{{Sfn| Haigh | 1993 | p = 129}} Justification – which was defined as [[Forgiveness|remission]] of [[sin]] and accepting into God's favour – was through "the only mercy and [[Grace in Christianity|grace]] of the [[God the Father|Father]], promised freely unto us for his Son’s sake [[Jesus Christ]], and the merits of his [[Blood of Christ|blood]] and [[Passion of Jesus|passion]]".{{sfn|MacCulloch|1996|p=161}} [[Good works]] would follow, not precede, justification. However, the Lutheran influence was diluted with qualifications. Justification was attained "by [[contrition]] and [[Faith in Christianity|faith]] joined with [[Charity (virtue)|charity]]".{{Sfn| Haigh | 1993 | p = 129}}  In other words, good works were "necessarily required to the attaining of everlasting life".{{Sfn| Marshall | 2017 | p = 239}}

To the disappointment of conservatives, only three of the traditional seven [[sacrament]]s were even mentioned (baptism, the Eucharist and penance).{{sfn|MacCulloch|1996|p=161}} 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".{{Sfn| Marshall | 2017 | p = 239}} 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 (religion)|confession]].{{Sfn| Marshall | 2017 | p = 239}}

Articles six to ten focused on secondary issues. Significantly, [[purgatory]], which had been a central concern of medieval religion, was placed in the non-essential articles. On the question of its existence, the Ten Articles were ambiguous. They stated, "the place where [departed souls] be, the name thereof, and kind of pains there" was "uncertain by scripture". [[Prayer for the dead]] and [[Requiem|masses for the dead]] were permitted as arguably relieving the pain of departed souls in purgatory.{{Sfn| Marshall | 2017 | p = 240}}

The Articles also defended the use of a number of Catholic rituals and practices opposed by Protestants, such as kissing the cross on [[Good Friday]], while mildly criticising popular abuses and excesses. The use of [[Religious images in Christian theology|religious images]] was permitted but people were to be taught not to kneel before them or make [[Votive offering|offerings]] to them. Prayer to [[Mary, mother of Jesus]], and all the other [[saint]]s was permitted as long as [[superstition]] was avoided.{{Sfn| Marshall | 2017 | pp = 238–239}}

In summary, the Ten Articles asserted:<ref>{{cite web | url = http://www.reformationhenryviii.com/1536-ten-articles.html | title = Ten Articles 1536 | website = reformationhenryviii.com | archive-url = https://web.archive.org/web/20180803183730/http://www.reformationhenryviii.com/1536-ten-articles.html | archive-date = 3 August 2018 | url-status = live | access-date = 3 August 2018 }}</ref>

# The Bible and the three [[ecumenical creeds]] are the basis and summary of true Christian faith.
# Baptism imparts [[Forgiveness|remission of sins]] and [[Regeneration (theology)|regeneration]] and is necessary for salvation, even in the case of infants. It condemns the opinions of [[Anabaptist]]s and [[Pelagianism|Pelagians]] as [[heresy]]. 
# The sacrament of [[penance]], with confession and absolution, is necessary to salvation.
# That the body and blood of Christ are [[Real Presence|really present]] in the Eucharist.
# Justification is by faith, but good works are necessary.
# 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.
# Saints are to be honoured as examples of life and as furthering the prayers of the faithful.
# [[Intercession of saints|Praying to saints]] is permitted, and holy days should be observed.
# The observance of various rites and ceremonies, such as clerical [[vestment]]s, 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. 
# 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 [[indulgence]]s or masses for the dead offered at certain localities (such as the ''[[Santa Maria Scala Coeli|scala coeli]]'' mass) can deliver immediately from purgatory, are to be rejected.