159-659: The Chicago-Lambeth Quadrilateral , frequently referred to as the Lambeth Quadrilateral or the Lambeth-Chicago Quadrilateral , is a four-point articulation of Anglican identity, often cited as encapsulating the fundamentals of the Anglican Communion 's doctrine and as a reference point for ecumenical discussion with other Christian denominations . The four points are: The quadrilateral had its genesis in an 1870 essay by
318-612: A via media ('middle way') between Protestantism as a whole, and Catholicism. The faith of Anglicans is founded in the Scriptures and the Gospels , the traditions of the Apostolic Church, the historical episcopate , the first four ecumenical councils , and the early Church Fathers , especially those active during the five initial centuries of Christianity, according to the quinquasaecularist principle proposed by
477-624: A book called The Institution of the Christian Man (popularly called The Bishops' Book ), the word institution being synonymous with instruction . The Bishops' Book preserved the semi-Lutheranism of the Ten Articles, and the articles on justification, purgatory, and the sacraments of baptism, the Eucharist and penance were incorporated unchanged into the new book. When the synod met, conservatives were still angry that four of
636-446: A compromise, but as "a positive position, witnessing to the universality of God and God's kingdom working through the fallible, earthly ecclesia Anglicana ". These theologians regard scripture as interpreted through tradition and reason as authoritative in matters concerning salvation. Reason and tradition, indeed, are extant in and presupposed by scripture, thus implying co-operation between God and humanity, God and nature, and between
795-554: A distinct Christian tradition, with theologies, structures, and forms of worship representing a different kind of middle way, or via media , originally between Lutheranism and Calvinism, and later between Protestantism and Catholicism – a perspective that came to be highly influential in later theories of Anglican identity and expressed in the description of Anglicanism as "catholic and reformed". The degree of distinction between Protestant and Catholic tendencies within Anglicanism
954-509: A divine order of structures through which God unfolds his continuing work of creation. Hence, for Maurice, the Protestant tradition had maintained the elements of national distinction which were amongst the marks of the true universal church, but which had been lost within contemporary Catholicism in the internationalism of centralised papal authority. Within the coming universal church that Maurice foresaw, national churches would each maintain
1113-782: A doctrinal statement was delayed by Cranmer's efforts to forge a doctrinal consensus among the various Protestant churches to counter the work of the Catholic Council of Trent . When this proved impossible, Cranmer turned his attention to defining what the Church of England believed. In late 1552 the first edition of the confession was produced in the form of the Forty-Five Articles that Cranmer submitted for comment and revision, and which were approved by Parliament in June of 1553 by which time their number had been reduced to
1272-785: A greater or smaller amount of family resemblance. No specific edition of the Prayer Book is therefore binding for the entire Communion. A revised version was adopted in 1801 by the US Episcopal Church which deleted the Athanasian Creed. Earlier, John Wesley , founder of the Methodists , adapted the Thirty-nine Articles for use by American Methodists in the 18th century. The resulting Articles of Religion remain an official doctrinal statement of
1431-559: A high degree of commonality in Anglican liturgical forms and in the doctrinal understandings expressed within those liturgies. He proposes that Anglican identity might rather be found within a shared consistent pattern of prescriptive liturgies, established and maintained through canon law , and embodying both a historic deposit of formal statements of doctrine, and also framing the regular reading and proclamation of scripture. Sykes nevertheless agrees with those heirs of Maurice who emphasise
1590-418: A legitimate form. Protestants achieved a minor victory on auricular confession, which was declared "expedient and necessary to be retained" but not required by divine law. In addition, although the real presence was affirmed in traditional terminology, the word transubstantiation itself did not appear in the final version. The Act of Six Articles became law in June 1539, which, unlike the Ten Articles, gave
1749-416: A nuanced view of justification, taking elements from the early Church Fathers , Catholicism , Protestantism , liberal theology , and latitudinarian thought. Arguably, the most influential of the original articles has been Article VI on the "sufficiency of scripture", which says that "Scripture containeth all things necessary to salvation: so that whatsoever is not read therein, nor may be proved thereby,
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#17327718236861908-646: A political alliance with the German Lutheran princes. The next revision was the Six Articles in 1539 which swung away from all reformed positions, and then the King's Book in 1543, which re-established most of the earlier Catholic doctrines. During the reign of Edward VI , Henry VIII's son, the Forty-two Articles were written under the direction of Archbishop Thomas Cranmer in 1552. It
2067-861: A possibility, as other denominational groups rapidly followed the example of the Anglican Communion in founding their own transnational alliances: the Alliance of Reformed Churches , the Ecumenical Methodist Council , the International Congregational Council , and the Baptist World Alliance . Anglicanism was seen as a middle way, or via media , between two branches of Protestantism, Lutheranism and Reformed Christianity. In their rejection of absolute parliamentary authority,
2226-486: A similar declaration for its clergy, while some other churches of the Anglican Communion make no such requirement. The US Episcopal Church never required subscription to the Articles. The influence of the Articles on Anglican thought, doctrine and practice has been profound. Although Article VIII itself states that the three Catholic creeds are a sufficient statement of faith, the Articles have often been perceived as
2385-663: A stumbling block, however, as in the discussions between the Anglican Church of Canada and the United Church of Canada , between the Church of England and the Methodist Church of Great Britain , and between the Church of England and other free churches, all of which broke down largely due to the issue of episcopacy . Anglican Anglicanism is a Western Christian tradition which developed from
2544-523: Is "most agreeable with the institution of Christ" and should continue to be practised in the church. In the Lord's Supper, participants become partakers of the body and blood of Christ and receive the spiritual benefits of Christ's death on the cross. According to the articles, this partaking should not be understood in terms of the Catholic doctrine of transubstantiation , which is condemned as "repugnant to
2703-786: Is known as the English Reformation , in the course of which it acquired a number of characteristics that would subsequently become recognised as constituting its distinctive "Anglican" identity. With the Elizabethan Settlement of 1559, the Protestant identity of the English and Irish churches was affirmed by means of parliamentary legislation which mandated allegiance and loyalty to the English Crown in all their members. The Elizabethan church began to develop distinct religious traditions, assimilating some of
2862-508: Is not to be required of any man, that it should be believed as an article of the Faith, or be thought requisite or necessary to salvation." This article has informed Anglican biblical exegesis and hermeneutics since earliest times. Anglicans look for authority in their "standard divines" (see below). Historically, the most influential of these – apart from Cranmer – has been the 16th-century cleric and theologian Richard Hooker , who after 1660
3021-437: Is primarily a treatise on church-state relations, but it deals comprehensively with issues of biblical interpretation , soteriology , ethics, and sanctification . Throughout the work, Hooker makes clear that theology involves prayer and is concerned with ultimate issues and that theology is relevant to the social mission of the church. Thirty-Nine Articles The Thirty-nine Articles of Religion (commonly abbreviated as
3180-590: Is routinely a matter of debate both within specific Anglican churches and the Anglican Communion. The Book of Common Prayer is unique to Anglicanism, the collection of services in one prayer book used for centuries. The book is acknowledged as a principal tie that binds the Anglican Communion as a liturgical tradition. After the American Revolution , Anglican congregations in the United States and British North America (which would later form
3339-528: Is still considered authoritative to this day. In so far as Anglicans derived their identity from both parliamentary legislation and ecclesiastical tradition, a crisis of identity could result wherever secular and religious loyalties came into conflict – and such a crisis indeed occurred in 1776 with the United States Declaration of Independence , most of whose signatories were, at least nominally, Anglican. For these American patriots, even
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#17327718236863498-540: Is the title of a papal bull issued in 1896 by Pope Leo XIII declaring all Anglican ordinations to be "absolutely null and utterly void". It has been described as an early Roman Catholic response to the ecumenical efforts of the Chicago-Lambeth Quadrilateral. This papal bull was in turn responded to by "Saepius officio" written by the then Archbishops of Canterbury and York, Frederick Temple and William Maclagan. The quadrilateral has also proved
3657-422: Is used to describe the people, institutions, churches, liturgical traditions, and theological concepts developed by the Church of England. As a noun, an Anglican is a church member in the Anglican Communion. The word is also used by followers of separated groups that have left the communion or have been founded separately from it. The word originally referred only to the teachings and rites of Christians throughout
3816-537: The 1552 prayer book with the conservative "Catholic" 1549 prayer book into the 1559 Book of Common Prayer . From then on, Protestantism was in a "state of arrested development", regardless of the attempts to detach the Church of England from its "idiosyncratic anchorage in the medieval past" by various groups which tried to push it towards a more Reformed theology and governance in the years 1560–1660. Although two important constitutive elements of what later would emerge as Anglicanism were present in 1559 – scripture,
3975-591: The 1662 Book of Common Prayer and other Anglican prayer books. The Test Act 1672 made adherence to the Articles a requirement for holding civil office in England until its repeal in 1828. Students at Oxford University were still expected to sign up to them until the passing of the Oxford University Act 1854 . In the Church of England, only clergy (and until the 19th century members of Oxford and Cambridge Universities) are required to subscribe to
4134-543: The Acts of Union of 1800 , had been reconstituted as the United Church of England and Ireland (a union which was dissolved in 1871). The propriety of this legislation was bitterly contested by the Oxford Movement (Tractarians), who in response developed a vision of Anglicanism as religious tradition deriving ultimately from the ecumenical councils of the patristic church. Those within the Church of England opposed to
4293-643: The Apostles' Creed as the baptismal symbol and the Nicene Creed as the sufficient statement of the Christian faith . Anglicans believe the catholic and apostolic faith is revealed in Holy Scripture and the ecumenical creeds (Apostles', Nicene and Athanasian) and interpret these in light of the Christian tradition of the historic church, scholarship, reason, and experience. Anglicans celebrate
4452-1002: The Bible and compiling the Book of Common Prayer : Thomas Cranmer – Edward Lee – John Stokesley – Cuthbert Tunstall – Stephen Gardiner – Robert Aldrich – John Voysey – John Longland – John Clerk – Rowland Lee – Thomas Goodrich – Nicholas Shaxton – John Bird – Edward Foxe – Hugh Latimer – John Hilsey – Richard Sampson – William Repps – William Barlowe – Robert Partew – Robert Holgate – Richard Wolman – William Knight – John Bell – Edmond Bonner – William Skip – Nicholas Heath – Cuthbert Marshal – Richard Curren – William Cliffe – William Downes – Robert Oking – Ralph Bradford – Richard Smyth – Simon Matthew – John Pryn – William Buckmaster – William May – Nicholas Wotton – Richard Cox – John Edmunds – Thomas Robertson – John Baker – Thomas Barett – John Hase – John Tyson In August 1537, it
4611-680: The Celticist Heinrich Zimmer, writes that the distinction between sub-Roman and post-Roman Insular Christianity, also known as Celtic Christianity, began to become apparent around AD 475, with the Celtic churches allowing married clergy, observing Lent and Easter according to their own calendar, and having a different tonsure ; moreover, like the Eastern Orthodox and the Oriental Orthodox churches,
4770-500: The Chicago-Lambeth Quadrilateral of 1888. In the latter decades of the 20th century, Maurice's theory, and the various strands of Anglican thought that derived from it, have been criticised by Stephen Sykes , who argues that the terms Protestant and Catholic as used in these approaches are synthetic constructs denoting ecclesiastic identities unacceptable to those to whom the labels are applied. Hence,
4929-588: The Episcopal Church ), as well as by denominations outside of the Anglican Communion that identify with the Anglican tradition (see Continuing Anglican movement ). When Henry VIII broke with the Catholic Church and was excommunicated , he began the reform of the Church of England, which would be headed by the monarch (himself), rather than the pope. At this point, he needed to determine what its doctrines and practices would be in relation to
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5088-456: The Forty-two Articles which were drafted by Cranmer and a small group of fellow Protestants. The title page claimed that the articles were approved by Convocation when in reality they were never discussed or adopted by the clerical body. They were also never approved by Parliament. The articles were issued by Royal Mandate on 19 June 1553. All clergy, schoolmasters and members of the universities were required to subscribe to them. The theology of
5247-462: The Lutheran Book of Concord . For them, the earliest Anglican theological documents are its prayer books, which they see as the products of profound theological reflection, compromise, and synthesis. They emphasise the Book of Common Prayer as a key expression of Anglican doctrine. The principle of looking to the prayer books as a guide to the parameters of belief and practice is called by
5406-682: The See of Rome . In Kent , Augustine persuaded the Anglo-Saxon king " Æthelberht and his people to accept Christianity". Augustine, on two occasions, "met in conference with members of the Celtic episcopacy, but no understanding was reached between them". Eventually, the "Christian Church of the Anglo-Saxon kingdom of Northumbria convened the Synod of Whitby in 663/664 to decide whether to follow Celtic or Roman usages". This meeting, with King Oswiu as
5565-485: The Thirty-Nine Articles , foundational to Anglican scriptural exegesis and hermeneutics since the sixteenth century. As such, it has been widely accepted as written. Similarly, the second point describes the sine qua non of catholic faith since antiquity, and so likewise has enjoyed broad acquiescence. To the extent that it has been controversial, the controversy has centered entirely on those parts of
5724-533: The Thirty-nine Articles or the XXXIX Articles ), finalised in 1571, are the historically defining statements of doctrines and practices of the Church of England with respect to the controversies of the English Reformation . The Thirty-nine Articles form part of the Book of Common Prayer used by the Church of England, and feature in parts of the worldwide Anglican Communion (including
5883-534: The Tractarians , especially John Henry Newman , looked back to the writings of 17th-century Anglican divines, finding in these texts the idea of the English church as a via media between the Protestant and Catholic traditions. This view was associated – especially in the writings of Edward Bouverie Pusey – with the theory of Anglicanism as one of three " branches " (alongside the Catholic Church and
6042-610: The historic episcopate , the Book of Common Prayer , the teachings of the First Four Ecumenical Councils as the yardstick of catholicity, the teaching of the Church Fathers and Catholic bishops, and informed reason – neither the laypeople nor the clergy perceived themselves as Anglicans at the beginning of Elizabeth I's reign, as there was no such identity. Neither does the term via media appear until
6201-553: The prohibition on making and worshiping graven images was part of the first commandment, " Thou shalt have no other gods before me ". In agreement with the Eastern Orthodox and Huldrych Zwingli 's church at Zurich, the authors of the Bishops' Book adopted the Jewish tradition of separating these commandments. While allowing images of Christ and the saints, the exposition on the second commandment taught against representations of God
6360-464: The "three-legged stool" of scripture , reason , and tradition is often incorrectly attributed to Hooker. Rather, Hooker's description is a hierarchy of authority, with scripture as foundational and reason and tradition as vitally important, but secondary, authorities. Finally, the extension of Anglicanism into non-English cultures, the growing diversity of prayer books, and the increasing interest in ecumenical dialogue have led to further reflection on
6519-413: The 1627 to describe a church which refused to identify itself definitely as Catholic or Protestant, or as both, "and had decided in the end that this is virtue rather than a handicap". Historical studies on the period 1560–1660 written before the late 1960s tended to project the predominant conformist spirituality and doctrine of the 1660s on the ecclesiastical situation one hundred years before, and there
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6678-401: The 16th-century Reformed Thirty-Nine Articles form the basis of doctrine. The Thirty-Nine Articles played a significant role in Anglican doctrine and practice. Following the passing of the 1604 canons, all Anglican clergy had to formally subscribe to the articles. Today, however, the articles are no longer binding, but are seen as a historical document which has played a significant role in
6837-592: The 1830s, the Church of England in Canada became independent from the Church of England in those North American colonies which had remained under British control and to which many Loyalist churchmen had migrated. Reluctantly, legislation was passed in the British Parliament (the Consecration of Bishops Abroad Act 1786) to allow bishops to be consecrated for an American church outside of allegiance to
6996-784: The American Episcopal priest William Reed Huntington , and was officially adopted by the bishops of the Anglican Communion in 1888. The four elements were held to establish "a basis on which approach may be by God's blessing, made toward Home Reunion", that is, with the Catholic and Eastern Orthodox churches. The four points found their way into a resolution of the House of Bishops of the American Episcopal Church , meeting in Chicago in 1886. As passed there,
7155-578: The Anglican Communion, primarily in the territories of the British Empire . As such, it provided a basis for a shared ethos, one that became increasingly important as colonial churches influenced by British culture and values, evolved into national ones influenced by local norms. At the same time, it has been the locus of fervent debate, especially over its third and fourth points. The first point, concerning what Anglicans call "the sufficiency of Scripture", takes its language directly from Article VI of
7314-473: The Anglican churches and those whose works are frequently anthologised . The corpus produced by Anglican divines is diverse. What they have in common is a commitment to the faith as conveyed by scripture and the Book of Common Prayer , thus regarding prayer and theology in a manner akin to that of the Apostolic Fathers . On the whole, Anglican divines view the via media of Anglicanism not as
7473-655: The Apostles . The Bishops' Book also included expositions on the creed, the Ten Commandments , the Lord's Prayer and Hail Mary . These were greatly influenced by William Marshall 's primer (an English-language book of hours ) of 1535, which itself was influenced by Luther's writings. Following Marshall, The Bishops' Book rejected the traditional Catholic numbering of the Ten Commandments, in which
7632-632: The Articles are not officially normative in all Anglican Churches (neither is the Athanasian Creed ). The only doctrinal documents agreed upon in the Anglican Communion are the Apostles' Creed, the Nicene Creed of AD 325, and the Chicago-Lambeth Quadrilateral. Beside these documents, authorised liturgical formularies, such as Prayer Book and Ordinal, are normative. The several provincial editions of Prayer Books (and authorised alternative liturgies) are, however, not identical, although they share
7791-494: The Articles. Starting in 1865, clergy affirmed that the doctrine contained in the Articles and the Book of Common Prayer was agreeable to Scripture and that they would not preach in contradiction to it. Since 1975, clergy are required to acknowledge the Articles as one of the historic formularies of the Church of England that bear witness to the faith revealed in Scripture and contained in the creeds. The Church of Ireland has
7950-807: The Asia-Pacific. In the 19th century, the term Anglicanism was coined to describe the common religious tradition of these churches and also that of the Scottish Episcopal Church , which, though originating earlier within the Church of Scotland , had come to be recognised as sharing this common identity. The word Anglican originates in Anglicana ecclesia libera sit , a phrase from Magna Carta dated 15 June 1215, meaning 'the English Church shall be free'. Adherents of Anglicanism are called Anglicans . As an adjective, Anglican
8109-475: The British Crown (since no dioceses had ever been established in the former American colonies). Both in the United States and in Canada, the new Anglican churches developed novel models of self-government, collective decision-making, and self-supported financing; that would be consistent with separation of religious and secular identities. In the following century, two further factors acted to accelerate
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#17327718236868268-403: The Canadian and American models. However, the case of John Colenso , Bishop of Natal , reinstated in 1865 by the English Judicial Committee of the Privy Council over the heads of the Church in South Africa, demonstrated acutely that the extension of episcopacy had to be accompanied by a recognised Anglican ecclesiology of ecclesiastical authority, distinct from secular power. Consequently, at
8427-434: The Catholic Church does not regard itself as a party or strand within the universal church – but rather identifies itself as the universal church. Moreover, Sykes criticises the proposition, implicit in theories of via media , that there is no distinctive body of Anglican doctrines, other than those of the universal church; accusing this of being an excuse not to undertake systematic doctrine at all. Contrariwise, Sykes notes
8586-493: The Catholic practice of using Latin as a liturgical language is disapproved of in favour of the vernacular. The articles state that no person should preach publicly or administer the sacraments unless they are called and authorised by legitimate church authority. This was meant to counter the radical Protestant belief that a Christian could preach and act as a minister on his own initiative in defiance of church authorities. Articles 25–31: The Sacraments : These articles explain
8745-416: The Celtic churches operated independently of the Pope's authority, as a result of their isolated development in the British Isles. In what is known as the Gregorian mission , Pope Gregory I sent Augustine of Canterbury to the British Isles in AD 596, with the purpose of evangelising the pagans there (who were largely Anglo-Saxons ), as well as to reconcile the Celtic churches in the British Isles to
8904-478: The Christian unity can be restored only by the return of all Christian communions to the principles of unity exemplified by the undivided Catholic Church during the first ages of its existence; which principles we believe to be the substantial deposit of Christian Faith and Order committed by Christ and his Apostles to the Church unto the end of the world, and therefore incapable of compromise or surrender by those who have been ordained to be its stewards and trustees for
9063-402: The Church of England adopted a stronger Protestant identity. The Book of Common Prayer of 1549 authorised a reformed liturgy, and the 1552 Book of Common Prayer was even more explicitly Protestant. To make the English Church fully Protestant, Cranmer also envisioned a reform of canon law and the creation of a concise doctrinal statement, which would become the Forty-two Articles. Work on
9222-417: The Church of England's sacramental theology . According to the articles, sacraments are signs of divine grace which God works invisibly but effectively in people's lives. Through sacraments, God creates and strengthens the faith of believers. The radical Protestant belief that sacraments are only outward signs of a person's faith is denied by the articles. While the Catholic Church claimed seven sacraments ,
9381-401: The Church of Rome and the new Protestant movements in continental Europe. A series of defining documents were written and replaced over a period of thirty years as the doctrinal and political situation changed from the excommunication of Henry VIII in 1533, to the excommunication of Elizabeth I in 1570. These positions began with the Ten Articles in 1536, and concluded with the finalisation of
9540-421: The Church. 20. Of the Authority of the Church. 21. Of the Authority of General Councils. 22. Of Purgatory. 23. Of Ministering in the Congregation. 24. Of speaking in the Congregation. 25. Of the Sacraments. 26. Of the Unworthiness of Ministers. 27. Of Baptism. 28. Of the Lord's Supper. 29. Of the Wicked which eat not the Body of Christ. 30. Of both kinds. 31. Of Christ's one Oblation. 32. Of
9699-524: The Church." After Roman troops withdrew from Britain , the "absence of Roman military and governmental influence and overall decline of Roman imperial political power enabled Britain and the surrounding isles to develop distinctively from the rest of the West. A new culture emerged around the Irish Sea among the Celtic peoples with Celtic Christianity at its core. What resulted was a form of Christianity distinct from Rome in many traditions and practices." The historian Charles Thomas , in addition to
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#17327718236869858-410: The Communion that have sought to expand a sufficient statement of faith to include other formulae. The third point has been controversial among some Anglicans as being inappropriately limited. In particular, many Anglo-Catholics have maintained that the five other sacraments should be included as essential marks of the Church (see Anglican sacraments ). By far, the most controversial point has been
10017-423: The Crown or Convocation, the Ten Articles remained the official doctrinal standard of the Church of England. Fearful of diplomatic isolation and a Catholic alliance, Henry VIII continued his outreach to the Lutheran Schmalkaldic League . In May 1538, three Lutheran theologians from Germany – Franz Burchard, vice-chancellor of Saxony; Georg von Boineburg, doctor of law; and Friedrich Myconius , superintendent of
10176-441: The English Established Church , there is no need for a description; it is simply the Church of England, though the word Protestant is used in many legal acts specifying the succession to the Crown and qualifications for office. When the Union with Ireland Act created the United Church of England and Ireland, it is specified that it shall be one "Protestant Episcopal Church", thereby distinguishing its form of church government from
10335-553: The English bishop Lancelot Andrewes and the Lutheran dissident Georg Calixtus . Anglicans understand the Old and New Testaments as "containing all things necessary for salvation" and as being the rule and ultimate standard of faith. Reason and tradition are seen as valuable means to interpret scripture (a position first formulated in detail by Richard Hooker ), but there is no full mutual agreement among Anglicans about exactly how scripture, reason, and tradition interact (or ought to interact) with each other. Anglicans understand
10494-434: The Eucharist and penance). 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". This definition was acceptable to those who held to transubstantiation or sacramental union , but it clearly condemned sacramentarianism . More controversially for
10653-511: The Father and criticised those who "be more ready with their substance to deck dead images gorgeously and gloriously, than with the same to help poor Christian people, the quick and lively images of God ". Such teachings encouraged iconoclasm , which would become a feature of the English Reformation. The list of the 46 divines as they appear in the Bishop's Book included all of the bishops , eight archdeacons and 17 other Doctors of Divinity , some of whom were later involved with translating
10812-416: The Garter to be spent on works of charity instead of masses. At the same time, however, he required the new cathedral foundations to pray for the soul of Queen Jane . Perhaps because of the uncertainty surrounding this doctrine, bequests in wills for chantries , obits and masses fell by half what they had been in the 1520s. Henry VIII was succeeded by his son, Edward VI , in 1547. During Edward's reign,
10971-413: The Holy Spirit as effective means of grace ... According to Michael Ramsey this conciliatory presentation aroused a great readiness to discuss reunion, but later declarations were more qualified and therefore frustrating for free churchmen . The quadrilateral has had a significant impact on Anglican identity since its passage by the Lambeth Conference. The resolution came at a time of rapid expansion of
11130-455: The King was unwilling to break with these practices, the Germans had all left England by 1 October. Meanwhile, England was in religious turmoil. Impatient Protestants took it upon themselves to further reform – some priests said mass in English rather than Latin and married without authorisation (Archbishop Cranmer was himself secretly married). Protestants themselves were divided between establishment reformers who held Lutheran beliefs upholding
11289-414: The King's authority. It was also statutorily enforced by the Act for the Advancement of True Religion . Because of its royal authorisation, the King's Book officially replaced the Ten Articles as the official doctrinal statement of the Church of England. Significantly, the doctrine of justification by faith alone was totally rejected. Cranmer tried to save the doctrine by arguing that while true faith
11448-494: The Latin name lex orandi, lex credendi ("the law of prayer is the law of belief"). Within the prayer books are the fundamentals of Anglican doctrine: the Apostles' and Nicene creeds, the Athanasian Creed (now rarely used), the scriptures (via the lectionary), the sacraments, daily prayer, the catechism , and apostolic succession in the context of the historic threefold ministry. For some low-church and evangelical Anglicans,
11607-579: The Marriage of Priests. 33. Of Excommunicate Persons. 34. Of the Traditions of the Church. 35. Of the Homilies. 36. Of Consecrating of Ministers. 37. Of Civil Magistrates. 38. Of Christian men's Goods. 39. Of a Christian man's Oath. The Thirty-nine Articles can be divided into eight sections based on their content: Articles 1–5: The Doctrine of God : The first five articles articulate
11766-484: The Orthodox Churches) historically arising out of the common tradition of the earliest ecumenical councils . Newman himself subsequently rejected his theory of the via media , as essentially historicist and static and hence unable to accommodate any dynamic development within the church. Nevertheless, the aspiration to ground Anglican identity in the writings of the 17th-century divines and in faithfulness to
11925-654: The Prayer Book is still acknowledged as one of the ties that bind Anglicans together. According to legend, the founding of Christianity in Britain is commonly attributed to Joseph of Arimathea and is commemorated at Glastonbury Abbey . Many of the early Church Fathers wrote of the presence of Christianity in Roman Britain , with Tertullian stating "those parts of Britain into which the Roman arms had never penetrated were become subject to Christ". Saint Alban , who
12084-528: The Presbyterian polity that prevails in the Church of Scotland . The word Episcopal ("of or pertaining to bishops") is preferred in the title of the Episcopal Church (the province of the Anglican Communion covering the United States) and the Scottish Episcopal Church , though the full name of the former is The Protestant Episcopal Church in the United States of America . Elsewhere, however,
12243-456: The Six Articles statutory authority. Harsh penalties were attached to violations of the Articles. Denial of transubstantiation was punished by burning without an opportunity to recant . Denial of any of the other articles was punished by hanging or life imprisonment. Married priests had until 12 July to put away their wives, which was likely a concession granted to give Archbishop Cranmer time to move his wife and children outside of England. After
12402-578: The Ten Articles were adopted by clerical Convocation in July 1536 as the English Church's first post-papal doctrinal statement. 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. Its provisions have also been described as "confusing". The first five articles dealt with doctrines that were "commanded expressly by God, and are necessary to our salvation ", while
12561-525: The Thirty-nine Articles of Religion were initiated by the Convocation of 1563 , under the direction of Matthew Parker , the Archbishop of Canterbury . The Thirty-nine Articles were finalised in 1571, and incorporated into the Book of Common Prayer . Although not the end of the struggle between Catholic and Protestant monarchs and citizens, the book helped to standardise the English language, and
12720-474: The Thirty-nine articles in 1571. The Thirty-nine articles ultimately served to define the doctrine of the Church of England as it related to Calvinist doctrine and Catholic practice. The articles went through at least five major revisions prior to their finalisation in 1571. The first attempt was the Ten Articles in 1536, which showed some slightly Protestant leanings – the result of an English desire for
12879-613: The Tractarians, and to their revived ritual practices, introduced a stream of bills in parliament aimed to control innovations in worship. This only made the dilemma more acute, with consequent continual litigation in the secular and ecclesiastical courts. Over the same period, Anglican churches engaged vigorously in Christian missions , resulting in the creation, by the end of the century, of over ninety colonial bishoprics, which gradually coalesced into new self-governing churches on
13038-552: The act's passage, bishops Latimer and Shaxton, outspoken opponents of the measure, were forced to resign their dioceses. The Act of Six Articles was repealed by the Treason Act 1547 during the reign of Henry's son, Edward VI . When Parliament re-convened in April 1540, a committee was formed to revise the Bishops' Book , which Henry VIII had never liked. The committee's membership included both traditionalists and reformers, but
13197-697: The apostolic church, apostolic succession ("historic episcopate"), and the writings of the Church Fathers , as well as historically, the Thirty-nine Articles of Religion and The Books of Homilies . Anglicanism forms a branch of Western Christianity , having definitively declared its independence from the Holy See at the time of the Elizabethan Religious Settlement . Many of the Anglican formularies of
13356-1044: The articles explain the doctrinal position of the Church of England in relation to Catholicism, Calvinism , and Anabaptism . 1. Of Faith in the Holy Trinity. 2. Of Christ the Son of God. 3. Of his going down into Hell. 4. Of his Resurrection. 5. Of the Holy Ghost. 6. Of the Sufficiency of the Scripture. 7. Of the Old Testament. 8. Of the Three Creeds. 9. Of Original or Birth-sin. 10. Of Free-Will. 11. Of Justification. 12. Of Good Works. 13. Of Works before Justification. 14. Of Works of Supererogation. 15. Of Christ alone without Sin. 16. Of Sin after Baptism. 17. Of Predestination and Election. 18. Of obtaining Salvation by Christ. 19. Of
13515-423: The articles has been described by some as a "restrained" Calvinism . Others point to a much stronger Lutheran influence. Edward died in 1553. With the coronation of Mary I and the reunion of the Church of England with the Catholic Church, the articles were never enforced. However, after Mary's death, they became the basis of the Thirty-nine Articles. In 1563, Convocation met under Archbishop Parker to revise
13674-573: The articles recognise only two: baptism and the Lord's Supper . The five rites called sacraments by Catholics are identified in the articles as either corrupted imitations of the Apostles (confirmation, penance and extreme unction) or as "states of life allowed in the Scriptures" (holy orders and marriage). Regeneration (or the gift of new life), membership in the church, forgiveness of sins and adoption as children of God are all received through baptism. The articles state that infant baptism
13833-574: The articles. Convocation passed only 39 of the 42, and Elizabeth reduced the number to 38 by throwing out Article 29 to avoid offending her subjects with Catholic leanings. In 1571, despite the opposition of Bishop Edmund Gheast , Article 29 was re-inserted, declaring that the wicked do not eat the Body of Christ. This was done following the queen's excommunication by the Pope Pius V in 1570. That act destroyed any hope of reconciliation with Rome and it
13992-638: The basis for the modern country of Canada) were each reconstituted into autonomous churches with their own bishops and self-governing structures; these were known as the American Episcopal Church and the Church of England in the Dominion of Canada . Through the expansion of the British Empire and the activity of Christian missions , this model was adopted as the model for many newly formed churches, especially in Africa, Australasia , and
14151-548: The basis of biblical teaching. The articles acknowledge the authority of the Apostles' Creed , the Nicene Creed and the Athanasian Creed because they express Scriptural teaching. It states that the Apocrypha is not part of Scripture. While not a basis of doctrine, the Apocrypha continues to be read by the church for moral instruction and examples for holy living. Articles 9–18: Sin and Salvation : These articles discuss
14310-525: The bishops and leading churchmen believed in double predestination . When an Arminian minority emerged to challenge this consensus, Archbishop Whitgift issued the Lambeth Articles in 1595. These did not replace the Thirty-nine Articles but were meant to officially align Article 17 to Calvinist theology. The Queen was unwilling to alter her religious settlement and refused to assent to these new articles. The Thirty-nine Articles are printed in
14469-429: The change was mostly political, done in order to allow for the annulment of Henry VIII's marriage, the English Church under Henry VIII continued to maintain Catholic doctrines and liturgical celebrations of the sacraments despite its separation from Rome. With little exception, Henry VIII allowed no changes during his lifetime. Under King Edward VI (1547–1553), however, the church in England first began to undergo what
14628-416: The church can only be called with the permission of the civil authority. It is possible for church councils to reach the wrong decisions, so they should only be followed if their actions align with Scripture. Articles 22–24: Errors to be avoided in the Church : These articles condemn the Catholic teachings on purgatory , indulgences , the use of religious images and the invocation of saints . In addition,
14787-640: The church in Gotha – arrived in London and held conferences with English bishops and clergy at the archbishop's Lambeth Palace through September. The Germans presented, as a basis of agreement, a number of articles based on the Lutheran Confession of Augsburg. Bishops Tunstall , Stokesley and others were not won over by these Protestant arguments and did everything they could to avoid agreement. They were willing to separate from Rome, but their plan
14946-548: The commission of Christ and the authority of the whole body. The episcopate was only expressly mentioned in the commentary which followed: May we not reasonably claim that the Episcopate is the one means of providing such a ministry? It is not that we call in question for a moment the spiritual reality of the ministries of those Communions which do not possess the Episcopate. On the contrary, we thankfully acknowledge that these ministries have been manifestly blessed and owned by
15105-698: The committee had not agreed on anything and proposed that the Lords examine six controversial doctrinal questions that became the basis of the Six Articles: Over the next month, these questions were argued in Parliament and Convocation with the active participation of the King. The final product was an affirmation of traditional teachings on all but the sixth question. Communion in one kind, compulsory clerical celibacy, vows of chastity and votive masses were
15264-578: The common and equal benefit of all men. As inherent parts of this sacred deposit, and therefore as essential to the restoration of unity among the divided branches of Christendom, we account the following, to wit: Furthermore , Deeply grieved by the sad divisions which affect the Christian Church in our own land, we hereby declare our desire and readiness, so soon as there shall be any authorized response to this Declaration, to enter into brotherly conference with all or any Christian Bodies seeking
15423-559: The decennial Lambeth Conference , chairs the meeting of primates , and is the president of the Anglican Consultative Council . Some churches that are not part of the Anglican Communion or recognised by it also call themselves Anglican, including those that are within the Continuing Anglican movement and Anglican realignment . Anglicans base their Christian faith on the Bible , traditions of
15582-474: The development of a distinct Anglican identity. From 1828 and 1829, Dissenters and Catholics could be elected to the House of Commons , which consequently ceased to be a body drawn purely from the established churches of Scotland, England, and Ireland; but which nevertheless, over the following ten years, engaged in extensive reforming legislation affecting the interests of the English and Irish churches; which, by
15741-491: The doctrine of predestination —that "Predestination to life is the everlasting purpose of God". Double predestination , the belief that God has also predestined some people to reprobation , is not endorsed by the articles and Apostacy is affirmed. Articles 19–21: The Church and its Authority : These articles explain the nature and authority of the visible church . They state that the church, under Scripture, has authority over matters of faith and order. General councils of
15900-804: The doctrine of God, the Holy Trinity and the incarnation of Jesus Christ. This is a departure from other doctrinal statements of the 16th and 17th centuries such as the Helvetic Confessions and the Westminster Confession , which begin with the doctrine of revelation and Holy Scripture as the source of knowledge about God. Articles 6–8: Scripture and the Creeds : These articles state that Holy Scripture contains everything necessary for salvation , so that no one can be required to believe any doctrine that cannot be proved on
16059-470: The doctrines of original sin and justification by faith (salvation is a gift received through faith in Christ). They reject the medieval Catholic teachings on works of supererogation and that performing good works can make a person worthy to receive justification (congruous merit ). They also reject the radical Protestant teaching that a person could be free from sin in this life. The articles address
16218-641: The dominant influence in Britain as in all of western Europe, Anglican Christianity has continued to have a distinctive quality because of its Celtic heritage." The Church in England remained united with Rome until the English Parliament, though the Act of Supremacy (1534) declared King Henry VIII to be the Supreme Head of the Church of England to fulfill the "English desire to be independent from continental Europe religiously and politically." As
16377-402: The end, the missing sacraments were restored but placed in a separate section to emphasize "a difference in dignity and necessity." Only baptism, the Eucharist and penance were "instituted of Christ, to be as certain instruments or remedies necessary for our salvation". Confirmation was declared to have been introduced by the early Church in imitation of what they had read about the practice of
16536-570: The final decision maker, "led to the acceptance of Roman usage elsewhere in England and brought the English Church into close contact with the Continent". As a result of assuming Roman usages, the Celtic Church surrendered its independence, and, from this point on, the Church in England "was no longer purely Celtic, but became Anglo-Roman-Celtic". The theologian Christopher L. Webber writes that "Although "the Roman form of Christianity became
16695-476: The former held the majority. Convocation began discussing the revised text in April 1543. The King's Book , or The Necessary Doctrine and Erudition for Any Christian Man to use its formal title, was more traditional than the 1537 version and incorporated many of the King's own revisions. It was approved by a special meeting of the nobility on 6 May and differed from the Bishop's Book in having been issued under
16854-503: The forms of Anglican services were in doubt, since the Prayer Book rites of Matins , Evensong , and Holy Communion all included specific prayers for the British royal family. Consequently, the conclusion of the War of Independence eventually resulted in the creation of two new Anglican churches, the Episcopal Church in the United States in those states that had achieved independence; and in
17013-435: The fourth, which many believe could open the door to challenging the Church's episcopal tradition of apostolic succession . The Chicago-Lambeth Quadrilateral has also been important to ecumenical dialogue. In this context, it had been helpful in consultations between the Anglican and Roman Catholic communions and between certain Anglican ecclesiastical provinces and national Lutheran organizations. Apostolicae curae
17172-417: The future. Maurice saw the Protestant and Catholic strands within the Church of England as contrary but complementary, both maintaining elements of the true church, but incomplete without the other; such that a true catholic and evangelical church might come into being by a union of opposites. Central to Maurice's perspective was his belief that the collective elements of family, nation, and church represented
17331-488: The historic episcopate . Within the Anglican tradition, "divines" are clergy of the Church of England whose theological writings have been considered standards for faith, doctrine, worship, and spirituality, and whose influence has permeated the Anglican Communion in varying degrees through the years. While there is no authoritative list of these Anglican divines, there are some whose names would likely be found on most lists – those who are commemorated in lesser feasts of
17490-675: The idea that the Mass was a sacrifice in which Christ was offered for the forgiveness of sins for the living and the dead in purgatory, and Unlimited atonement is affirmed. Articles 32–36: The Discipline of the Church : The articles defend the practice of clerical marriage and the church's power of excommunication . It states that traditions and ceremonies in the church may vary by time and place; national churches can alter or abolish traditions created by human authority. The First and Second Book of Homilies are said to contain correct doctrine and should be read in church. The articles also defend
17649-423: The incompleteness of Anglicanism as a positive feature, and quotes with qualified approval the words of Michael Ramsey : For while the Anglican church is vindicated by its place in history, with a strikingly balanced witness to Gospel and Church and sound learning, its greater vindication lies in its pointing through its own history to something of which it is a fragment. Its credentials are its incompleteness, with
17808-466: The innumerable benefits obtained through the passion of Christ; the breaking of the bread, the blessing of the cup, and the partaking of the body and blood of Christ as instituted at the Last Supper . The consecrated bread and wine, which are considered by Anglican formularies to be the true body and blood of Christ in a spiritual manner and as outward symbols of an inner grace given by Christ which to
17967-473: The instigation of the bishops of Canada and South Africa, the first Lambeth Conference was called in 1867; to be followed by further conferences in 1878 and 1888, and thereafter at ten-year intervals. The various papers and declarations of successive Lambeth Conferences have served to frame the continued Anglican debate on identity, especially as relating to the possibility of ecumenical discussion with other churches. This ecumenical aspiration became much more of
18126-524: The international Anglican Communion , which forms the third-largest Christian communion in the world, after the Catholic Church and the Eastern Orthodox Church , and the world's largest Protestant communion. These provinces are in full communion with the See of Canterbury and thus with the archbishop of Canterbury , whom the communion refers to as its primus inter pares ( Latin , 'first among equals'). The archbishop calls
18285-400: The last century, there are also places where practices and beliefs resonate more closely with the evangelical movements of the 1730s (see Sydney Anglicanism ). For high-church Anglicans, doctrine is neither established by a magisterium , nor derived from the theology of an eponymous founder (such as Calvinism ), nor summed up in a confession of faith beyond the ecumenical creeds , such as
18444-567: The last five articles dealt with "laudable ceremonies used in the Church". 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 and German Lutheran theologians, including Martin Luther and Philip Melanchthon . This doctrinal statement
18603-515: The merits of his blood and passion ". Good works would follow, not precede, justification. However, the Lutheran influence was diluted with qualifications. Justification was attained "by contrition and faith joined with charity ". In other words, good works were "necessarily required to the attaining of everlasting life". To the disappointment of conservatives, only three of the traditional seven sacraments were even mentioned (baptism,
18762-486: The mid-16th century correspond closely to those of historical Protestantism . These reforms were understood by one of those most responsible for them, Thomas Cranmer , the archbishop of Canterbury , and others as navigating a middle way between two of the emerging Protestant traditions, namely Lutheranism and Calvinism . In the first half of the 17th century, the Church of England and the associated Church of Ireland were presented by some Anglican divines as comprising
18921-407: The mid-19th century revived and extended doctrinal, liturgical, and pastoral practices similar to those of Roman Catholicism. This extends beyond the ceremony of high church services to even more theologically significant territory, such as sacramental theology (see Anglican sacraments ). While Anglo-Catholic practices, particularly liturgical ones, have become more common within the tradition over
19080-480: The more well-known and articulate Puritan movement and the Durham House Party, and the exact extent of continental Calvinism among the English elite and among the ordinary churchgoers from the 1560s to the 1620s are subjects of current and ongoing debate. In 1662, under King Charles II , a revised Book of Common Prayer was produced, which was acceptable to high churchmen as well as some Puritans and
19239-433: The name thereof, and kind of pains there" was "uncertain by scripture". Prayer for the dead and masses for the dead were permitted as arguably relieving the pain of departed souls in purgatory. 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
19398-510: The nearest thing to a supplementary confession of faith possessed by the Anglican tradition. In Anglican discourse, the Articles are regularly cited and interpreted to clarify doctrine and practice. Sometimes they are used to prescribe support of Anglican comprehensiveness. An important concrete manifestation of this is the Chicago-Lambeth Quadrilateral , which incorporates Articles VI, VIII, XXV, and XXXVI in its broad articulation of fundamental Anglican identity. In other circumstances they delineate
19557-462: The opinion of this Conference, the following Articles supply a basis on which approach may be by God's blessing made towards Home Reunion: The 1920 Lambeth Conference picked up and reiterated the points of the earlier documents in fresh language. The rewording of the fourth was radical: A ministry acknowledged by every part of the Church as possessing not only the inward call of the Spirit, but also
19716-600: The ordination rites contained in the 1549 and 1552 Ordinals . Articles 37–39: Christians and Civil Society : The articles affirm the role of the monarch as the Supreme Governor of the Church of England . It rejects all claims to the Pope's jurisdiction in England. It defends the state's right to use capital punishment and declares that Christians may serve in the military. It rejects the Anabaptist teaching that
19875-429: The parameters of Anglican identity. Many Anglicans look to the Chicago-Lambeth Quadrilateral of 1888 as the sine qua non of communal identity. In brief, the quadrilateral's four points are the scriptures as containing all things necessary to salvation; the creeds (specifically, the Apostles' and Nicene Creeds) as the sufficient statement of Christian faith; the dominical sacraments of Baptism and Holy Communion ; and
20034-548: The parameters of acceptable belief and practice in proscriptive fashion. The Articles continue to be invoked today in the Anglican Church. For example, in the ongoing debate over homosexual activity and the concomitant controversies over episcopal authority, Articles VI, XX, XXIII, XXVI, and XXXIV are regularly cited by those of various opinions. Each of the 44 member churches in the Anglican Communion is, however, free to adopt and authorise its own official documents, and
20193-462: The plain words of Scripture". Instead, the articles declare that there is no change in the substance of the bread and wine. Rather, participants are fed the body of Christ by the Holy Spirit and through faith. The articles declare that "The offering of Christ once made is the perfect redemption, propitiation, and satisfaction for all the sins of the whole world". This was meant as a repudiation of
20352-599: The practices, liturgy , and identity of the Church of England following the English Reformation , in the context of the Protestant Reformation in Europe. It is one of the largest branches of Christianity , with around 110 million adherents worldwide as of 2001 . Adherents of Anglicanism are called Anglicans ; they are also called Episcopalians in some countries. The majority of Anglicans are members of national or regional ecclesiastical provinces of
20511-454: The property of Christians should be held in common, but it does explain that Christians should give alms to the poor and needy. It also defends the morality of oath-taking for civic purposes. During the reign of Elizabeth I, a "Calvinist consensus" developed within the church regarding the doctrines of salvation. Article 17 only endorsed election to salvation and was silent on whether God predestined people for reprobation ; however, most of
20670-470: The real presence of Christ in the Eucharist and radicals who held Anabaptist and Sacramentarian views denying real presence. In May 1539, a new Parliament met, and Lord Chancellor Audley told the House of Lords that the King desired religious uniformity. A committee of four conservative and four reformist bishops was appointed to examine and determine doctrine. On 16 May, the Duke of Norfolk noted that
20829-431: The reformers, the Articles maintained penance as a sacrament and the priest 's authority to grant divine absolution in confession . 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,
20988-437: The repentant convey forgiveness and cleansing from sin. While many Anglicans celebrate the Eucharist in similar ways to the predominant Latin Catholic tradition, a considerable degree of liturgical freedom is permitted, and worship styles range from simple to elaborate. Unique to Anglicanism is the Book of Common Prayer (BCP), the collection of services which worshippers in most Anglican churches have used for centuries. It
21147-559: The resolution reads as follows: We, Bishops of the Protestant Episcopal Church in the United States of America, in Council assembled as Bishops in the Church of God, do hereby solemnly declare to all whom it may concern, and especially to our fellow-Christians of the different Communions in this land, who, in their several spheres, have contended for the religion of Christ: But furthermore, we do hereby affirm that
21306-484: The restoration of the organic unity of the Church, with a view to the earnest study of the conditions under which so priceless a blessing might happily be brought to pass. In 1888, the third Lambeth Conference (an international consultation of bishops of the Anglican Communion ) passed Resolution 11. This was a scaled-back version of the resolution passed at Chicago two years earlier, more closely aligned with Huntington's original wording, and reads as follows: That, in
21465-515: The sacred and secular. Faith is thus regarded as incarnational and authority as dispersed. Amongst the early Anglican divines of the 16th and 17th centuries, the names of Thomas Cranmer , John Jewel , Matthew Parker , Richard Hooker , Lancelot Andrewes , and Jeremy Taylor predominate. The influential character of Hooker's Of the Laws of Ecclesiastical Polity cannot be overestimated. Published in 1593 and subsequently, Hooker's eight-volume work
21624-575: The shaping of Anglican identity. The degree to which each of the articles has remained influential varies. On the doctrine of justification , for example, there is a wide range of beliefs within the Anglican Communion, with some Anglo-Catholics arguing for a faith with good works and the sacraments. At the same time, however, some evangelical Anglicans ascribe to the Reformed emphasis on sola fide ("faith alone") in their doctrine of justification (see Sydney Anglicanism ). Still other Anglicans adopt
21783-416: The six signs of catholicity: baptism, Eucharist, the creeds, Scripture, an episcopal ministry, and a fixed liturgy (which could take a variety of forms in accordance with divinely ordained distinctions in national characteristics). This vision of a becoming universal church as a congregation of autonomous national churches proved highly congenial in Anglican circles; and Maurice's six signs were adapted to form
21942-409: The tension and the travail of its soul. It is clumsy and untidy, it baffles neatness and logic. For it is not sent to commend itself as 'the best type of Christianity,' but by its very brokenness to point to the universal Church wherein all have died. The distinction between Reformed and Catholic, and the coherence of the two, is a matter of debate within the Anglican Communion. The Oxford Movement of
22101-418: The term Anglican Church came to be preferred as it distinguished these churches from others that maintain an episcopal polity . In its structures, theology, and forms of worship, Anglicanism emerged as a distinct Christian tradition representing a middle ground between Lutheran and Reformed varieties of Protestantism ; after the Oxford Movement , Anglicanism has often been characterized as representing
22260-485: The theology of Reformed churches with the services in the Book of Common Prayer (which drew extensively on the Sarum Rite native to England), under the leadership and organisation of a continuing episcopate. Over the years, these traditions themselves came to command adherence and loyalty. The Elizabethan Settlement stopped the radical Protestant tendencies under Edward VI by combining the more radical elements of
22419-569: The traditional sacraments, with special emphasis being given to the Eucharist , also called Holy Communion, the Lord's Supper, or the Mass . The Eucharist is central to worship for most Anglicans as a communal offering of prayer and praise in which the life, death, and resurrection of Jesus Christ are proclaimed through prayer, reading of the Bible, singing, giving God thanks over the bread and wine for
22578-472: The traditional seven sacraments ( confirmation , marriage, holy orders and extreme unction ) had been excluded from the Ten Articles. John Stokesley argued for all seven, while Thomas Cranmer only acknowledged baptism and the Eucharist. The others divided along party lines. The conservatives were at a disadvantage because they found it necessary to appeal to sacred tradition , which violated Cromwell's instructions that all arguments refer to scripture. In
22737-400: The traditions of the Church Fathers reflects a continuing theme of Anglican ecclesiology, most recently in the writings of Henry Robert McAdoo . The Tractarian formulation of the theory of the via media between Protestantism and Catholicism was essentially a party platform, and not acceptable to Anglicans outside the confines of the Oxford Movement . However, this theory of the via media
22896-422: The world in communion with the see of Canterbury but has come to sometimes be extended to any church following those traditions rather than actual membership in the Anglican Communion. Although the term Anglican is found referring to the Church of England as far back as the 16th century, its use did not become general until the latter half of the 19th century. In British parliamentary legislation referring to
23055-564: Was accompanied by good works (in other words, faith was not alone ) it was only faith that justified. However, Henry would not be persuaded, and the text was amended to read that faith justified "neither only nor alone". It also stated that each person had free will to be "a worker ... in the attaining of his own justification". The King's Book also endorsed traditional views of the mass, transubstantiation, confession, and Church ceremonies. The traditional seven sacraments were all included without any distinction in importance made between them. It
23214-515: Was also a tendency to take polemically binary partitions of reality claimed by contestants studied (such as the dichotomies Protestant-"Popish" or " Laudian "-"Puritan") at face value. Since the late 1960s, these interpretations have been criticised. Studies on the subject written during the last forty-five years have, however, not reached any consensus on how to interpret this period in English church history. The extent to which one or several positions concerning doctrine and spirituality existed alongside
23373-405: Was better to offer prayers for "the universal congregation of Christian people, quick and dead". People were encouraged to "abstain from the name of purgatory, and no more dispute or reason thereof". Presumably, the hostility towards purgatory derived from its connection to papal authority. The King's own behavior sent mixed signals. In 1540, he allowed offerings for the souls of deceased Knights of
23532-522: Was called common prayer originally because it was intended for use in all Church of England churches, which had previously followed differing local liturgies. The term was kept when the church became international because all Anglicans used to share in its use around the world. In 1549, the first Book of Common Prayer was compiled by Thomas Cranmer , the then archbishop of Canterbury . While it has since undergone many revisions and Anglican churches in different countries have developed other service books,
23691-798: Was executed in AD 209, is the first Christian martyr in the British Isles. For this reason he is venerated as the British protomartyr . The historian Heinrich Zimmer writes that "Just as Britain was a part of the Roman Empire, so the British Church formed (during the fourth century) a branch of the Catholic Church of the West; and during the whole of that century, from the Council of Arles (316) onward, took part in all proceedings concerning
23850-406: Was in this document that Calvinist thought reached the zenith of its influence in the English Church. These articles were never put into action, owing to Edward VI's death and the reversion of the English Church to Catholicism under Henry VIII's elder daughter, Mary I . Finally, upon the coronation of Elizabeth I and the re-establishment of the Church of England as separate from the Catholic Church,
24009-406: Was increasingly portrayed as the founding father of Anglicanism. Hooker's description of Anglican authority as being derived primarily from scripture, informed by reason (the intellect and the experience of God) and tradition (the practices and beliefs of the historical church), has influenced Anglican self-identity and doctrinal reflection perhaps more powerfully than any other formula. The analogy of
24168-592: Was itself based on the Augsburg Confession of 1530. The five principal doctrines were the Bible and ecumenical creeds , baptism , penance , the Eucharist and justification . The core doctrine in the Ten Articles was justification by faith . Justification – which was defined as remission of sin and accepting into God's favour – was through "the only mercy and grace of the Father , promised freely unto us for his Son’s sake Jesus Christ , and
24327-459: Was no longer necessary to fear that Article 29 would offend Catholic sensibilities. The Articles, increased to Thirty-nine, were ratified by the Queen, and the bishops and clergy were required to assent. The Thirty-nine Articles were intended to establish, in basic terms, the faith and practice of the Church of England. While not designed to be a creed or complete statement of the Christian faith,
24486-577: Was permitted but people were to be taught not to kneel before them or make offerings to them. Prayer to Mary, mother of Jesus , and all the other saints was permitted as long as superstition was avoided. In summary, the Ten Articles asserted: The failure of the Ten Articles to settle doctrinal controversy led Thomas Cromwell , the King's vicegerent in spirituals, to convene a national synod of bishops and high-ranking clergy for further theological discussion in February 1537. This synod produced
24645-410: Was presented to the King who ordered that parts should be read from the pulpit every Sunday and feast day. Nevertheless, the King was not entirely satisfied and took it upon himself to make a revised Bishops' Book , which, among other proposed changes, weakened the original's emphasis on justification by faith. This revised version was never published. Because the Bishops' Book was never authorised by
24804-418: Was reworked in the ecclesiological writings of Frederick Denison Maurice , in a more dynamic form that became widely influential. Both Maurice and Newman saw the Church of England of their day as sorely deficient in faith; but whereas Newman had looked back to a distant past when the light of faith might have appeared to burn brighter, Maurice looked forward to the possibility of a brighter revelation of faith in
24963-440: Was taught that the second commandment did not forbid images but only "godly honour" being given to them. Looking at images of Christ and the saints "provoked, kindled and stirred to yield thanks to Our Lord". The one area in which the King's Book moved away from traditional teaching was on prayer for the dead and purgatory. It taught that no one could know whether prayers or masses for the dead benefited an individual soul, and it
25122-545: Was to have a lasting effect on religion in the United Kingdom and elsewhere through its wide use. 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",
25281-639: Was to unite with the Greek Church and not with the Protestants on the continent. The bishops also refused to eliminate what the Germans considered abuses (e.g. private masses for the dead, compulsory clerical celibacy , and withholding communion wine from the laity ) allowed by the English Church. Stokesley considered these customs to be essential because the Greek Church practised them. As
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