Article XXV
The sacraments
Christ gives visible signs through which he strengthens faith.
The Article
OF THE SACRAMENTS
SACRAMENTS ordained of Christ be not only badges or tokens of Christian men’s profession, but rather they be certain sure witnesses, and effectual signs of grace, and God’s good will towards us, by the which he doth work invisibly in us, and doth not only quicken, but also strengthen and confirm our Faith in him. There are two Sacraments ordained of Christ our Lord in the Gospel, that is to say, Baptism, and the Supper of the Lord. Those five commonly called Sacraments, that is to say, Confirmation, Penance, Orders, Matrimony, and extreme Unction, are not to be counted for Sacraments of the Gospel, being such as have grown partly of the corrupt following of the Apostles, partly are states of life allowed in the Scriptures; but yet have not like nature of Sacraments with Baptism, and the Lord’s Supper, for that they have not any visible sign or ceremony ordained of God. The Sacraments were not ordained of Christ to be gazed upon, or to be carried about, but that we should duly use them. And in such only as worthily receive the same they have a wholesome effect or operation: but they that receive them unworthily purchase to themselves damnation, as Saint Paul saith.
In modern English
The sacraments established by Christ are more than signs of Christian identity. They are dependable witnesses and effective signs of God's grace and goodwill towards us. Through them God works invisibly in us, bringing our faith to life and strengthening it. Christ appointed two sacraments in the gospel: baptism and the Lord's Supper. The five practices commonly called sacraments—confirmation, penance, ordination, marriage and anointing the dying—are not sacraments of the gospel in the same sense. Some developed from distorted imitations of apostolic practice; others are ways of life allowed by Scripture. They do not share the same nature as baptism and the Lord's Supper, because they lack a visible sign or ceremony appointed by God in the same way. Christ established the sacraments for proper use, rather than for gazing at or carrying around. They have a saving, beneficial effect in those who receive them worthily. Those who receive them unworthily bring judgement upon themselves, as Paul teaches.
Scripture readings
- Matthew 28:18–20
- 1 Corinthians 11:23–29
- Romans 6:1–4
Understand the teaching
God meets us through appointed signs
Article XXV gives the framework for Anglican teaching about the sacraments. Baptism and the Lord's Supper are outward actions appointed by Christ through which God testifies to his grace and works to strengthen faith. Water, bread and wine address us as embodied people. We hear God's promise and also encounter a visible sign associated with that promise. Christian faith therefore involves ordinary physical things within the life of the gathered church.
The Article expressly goes beyond describing sacraments as membership badges. It calls them effectual signs and speaks of God's invisible work through them. An Anglican reading must take that positive language seriously. A sacrament cannot be reduced to our public statement about ourselves or a useful memory aid. God is the principal giver. Through his appointed action, he assures, nourishes and confirms those who receive rightly. The words and promises of Christ explain what the sign means and direct our trust towards him.
A promise with something we can see
Think of a promise accompanied by an authorised sign: the sign gains its meaning from the person who gives it and the commitment it expresses. This illustration is limited, because sacraments involve God's gracious action in a unique way. Still, it helps explain why the outward action and the accompanying word belong together. Water alone cannot tell a congregation everything baptism means. Jesus' command and the apostolic teaching identify its relation to cleansing, union with Christ and incorporation into his church.
In 1 Corinthians 10:16–17, Paul describes the communion cup and bread in terms of participation in Christ's blood and body, and he connects the one bread with the unity of believers. His language is stronger than treating communion as a private thought exercise. Matthew 28:19–20 likewise places baptism within the risen Lord's command to make disciples. Both sacraments belong within a life shaped by his teaching, his promises and fellowship with his people.
Why two sacraments of the gospel?
The Article distinguishes baptism and the Lord's Supper from five other rites commonly called sacraments: confirmation, penance, orders, marriage and extreme unction. Its test concerns their particular institution by Christ and the visible signs belonging to that institution. It does not reject every practice associated with the five. Marriage and ordained ministry remain honoured within Anglican life, while confession, prayer for the sick and confirmation can have valuable places in the church.
The wording also acknowledges mixed historical developments, including corruptions. Care is needed when applying that judgement to a particular modern practice. Anglican usage sometimes speaks more broadly of sacramental rites, especially in other churchmanship traditions. The Article's doctrinal distinction still matters: these five do not have the same nature as the two sacraments of the gospel. Baptism and communion hold a central place because Christ appointed them for his church with outward signs and gospel promises. They should therefore be taught clearly and celebrated with grateful expectancy.
Receiving worthily through faith
The final paragraph speaks of right use and worthy reception. “Worthy” can sound as though communicants must reach a moral standard that makes them deserving of grace. Read alongside Articles XI, XXVIII and XXIX, its meaning is connected with faith, repentance and receiving Christ's gift as he intends. The sacraments strengthen sinners who come to him. Spiritual weakness is one reason to seek his help, rather than evidence that someone must achieve self-sufficiency before approaching.
First Corinthians 11:17–34 supplies the warning about judgement. In Corinth, divisions, humiliation of poorer believers and self-indulgence contradicted the meal's meaning. Paul calls for self-examination and then participation that honours the body. His warning opposes careless and contemptuous reception. It should never be used to terrify tender consciences away from the Saviour they trust. At the same time, an outward ceremony gives no permission to persist in deliberate unrepentance. God graciously gives these signs, and that very generosity calls for an honest response.
Word, sacrament and everyday discipleship
The Article also resists treating the sacraments as objects merely to watch or display. Their purpose concerns the use Christ appointed. Baptism is administered, and the supper is received. Church practice should help people understand these actions and respond to their promises. A service can become elaborate while leaving its meaning unexplained; another can become so casual that its significance disappears. Reverent clarity serves the congregation in both settings.
When you next witness a baptism, listen for the gospel promise and consider your own belonging to Christ. When you come to communion, attend to the words about his death, confess your need and receive with thanksgiving. Ask how reconciliation, generosity and holiness should follow from sharing this meal with others. For church leaders, connect sacramental preparation with sustained discipleship. These gifts belong within preaching, prayer and a whole life of trust. God graciously addresses our senses as well as our minds, strengthening his people to live from the saving work of Jesus.
Bring it into everyday life
- How could your preparation for Communion focus more intentionally on Christ’s promise?